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enQur'an Verse 4:34 - 'Beat the Wife?'http://free-minds.org/beat_the_wife
<span property="schema:name" class="field field--name-title field--type-string field--label-hidden">Qur'an Verse 4:34 - 'Beat the Wife?'</span>
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<div class="field__item"><a href="http://free-minds.org/category/women" hreflang="en">Women</a></div>
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<span rel="schema:author" class="field field--name-uid field--type-entity-reference field--label-hidden"><span lang="" about="http://free-minds.org/user/3" typeof="schema:Person" property="schema:name" datatype="" xml:lang="">layth</span></span>
<span property="schema:dateCreated" content="2017-08-23T06:38:45+00:00" class="field field--name-created field--type-created field--label-hidden">Wed, 08/23/2017 - 13:38</span>
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<div property="schema:text" class="clearfix text-formatted field field--name-body field--type-text-with-summary field--label-hidden field__item"><p>From the time the Qur'an was revealed, it has unfortunately been subject to gross misinterpretation and mistranslation by traditional sexist men, particularly in regard to the rights and roles of women in society. The most obvious example of this, which can be seen in several English translations of the Qur'an, is that of verse 4:34, where the particular word in Arabic with root Da-Ra-Ba ض ر ب has been mistranslated to apparently allow beating of the wife. As ridiculous as this sounds, this misinterpretation is in-fact the result of a biased inclination of a misogynistic attitude in some men, instead of an honest reflection of the most appropriate meaning of the word. By analysing the rules of Arabic grammar, the relevant history and verses of the Qur'an, this article aims to present the reasoning and evidence behind a much more likely meaning of the verse, as well as highlight the deficiencies of interpreting the word as <em>'beat them'</em> in this context. The following is a translation of verse 4:34 with the word Da-Ra-Ba ض ر ب left untranslated:<br />
</p>
<p>Men are to support women from what God has given some more than<br />
others and from what they spend from their wealth. The righteous<br />
women are those who are devoted to God, guarding the unseen as God<br />
would have them guard. As for those from whom you fear discord,<br />
discuss with them, avoid them in bed and اضرب them. If they pay heed<br />
to you, do not seek a way against them. God is Exalted<br />
and Almighty. (4:34) </p>
<p> </p>
<p>Da-Ra-Ba ض ر ب as a Multi-Meaning Word</p>
<p>The word Da-Ra-Ba ض ر ب is a versatile word such that depending on the expression, context and usage, it can take one of several different meanings. ​ A number of different meanings have been used in the Qur'an itself. ​ Common to all these different meanings, is an underlying sense of the word Da-Ra-Ba ض ر ب , which in its natural state implies an effect of '​putting forth' something or someone, regardless of the intended meaning. ​ Hence, Da-Ra-Ba ض ر ب can take the meaning of '​hit'​ if the context and its usage implies that someone is '​putting forth' their hand to strike someone. ​ However, this is by no means the only meaning of the word. In fact, the list of definitions of this word in Classical Arabic dictionaries span across several pages. ​ The <em>​Arabic-English Lexicon</em> by Edward Lane (d. 1876 CE) is a dictionary of Classical Arabic regarded as one of the most monumental works produced. ​ The definitions of Da-Ra-Ba ض ر ب in Lane's Lexicon spans across seven pages<a href="http://www.quranverse434.com/#fn__1">1)</a>. Lane's Lexicon was largely based on <em>Taj al-Arus</em> by Al-Zubaidi (d. 1768 CE), which incorporates the knowledge contained in almost all previous Arabic lexicons and lexicological works, including the <em>Lisan al-Arab</em> by Ibn Manzur. ​ A total of 112 sources are acknowledged in the Preface of <em>Taj al-Arus</em> by Al-Zubaidi. The definitions of Da-Ra-Ba ض ر ب in <em>Taj al-Arus</em> spans across eighteen pages<a href="http://www.quranverse434.com/#fn__2">2)</a>.</p>
<p> </p>
<p>Examples from the English language</p>
<p>It is well-known that no language will translate word-for-word to every other language in the world and remain grammatically correct. However, for the purpose of illustrating how a word can have multiple meanings in a language depending on the expression, context and usage, it can be useful to present a few examples of this from the English language. The following are different meanings that the words 'hit', 'cut' and 'strike' can take depending on the expression, context and usage of the word. Notice how all these meanings take a non-physical and non-violent form, despite the basic word-form assuming a physical connotation.</p>
<p><strong>The verb 'Hit':</strong> <a href="http://www.quranverse434.com/#fn__3">3)</a></p>
<ul><li>
to come or light (usually followed by upon or on): to hit on a new way.
</li>
</ul><ul><li>
to become suddenly apparent to (a person): the reason for his behaviour hit me and made the whole episode clear
</li>
</ul><ul><li>
to achieve or reach: to hit the jackpot ; unemployment hit a new high ; hit the market
</li>
</ul><ul><li>
to affect (a person, place, or thing) suddenly or adversely: his illness hit his wife very hard
</li>
</ul><ul><li>
a stroke of satire, censure, etc.: a hit at complacency.
</li>
</ul><ul><li>
to accord or suit (especially in the phrase hit one's fancy).
</li>
</ul><ul><li>
to succeed in striking: With his final shot he hit the mark.
</li>
</ul><ul><li>
to experience or encounter: I've hit a slight snag here.
</li>
</ul><ul><li>
to guess correctly or find out by accident: you have hit the answer
</li>
</ul><ul><li>
to demand or request from: he hit me for a pound
</li>
</ul><ul><li>
to set out on (a road, path, etc): let's hit the road
</li>
</ul><ul><li>
to arrive or appear in: he will hit town tomorrow night
</li>
</ul><ul><li>
hit off: a. to represent or describe precisely or aptly: In his new book he hits off the American temperament with amazing insight. b. to imitate, especially in order to satirize.
</li>
</ul><ul><li>
hit on: to make persistent sexual advances to: guys who hit on girls at social events.
</li>
</ul><ul><li>
hit out: to make a violent verbal attack: Critics hit out at the administration's new energy policy.
</li>
</ul><ul><li>
hit up: a. to ask to borrow money from: He hit me up for ten bucks. b. to inject a narcotic drug into a vein.
</li>
</ul><ul><li>
hit it off: to be congenial or compatible; get along; agree: We hit it off immediately with the new neighbors. She and her brother had never really hit it off.
</li>
</ul><ul><li>
hit the books: to study hard; cram.
</li>
</ul><ul><li>
hit the bottle: to drink an excessive amount of (alcohol): to hit the bottle
</li>
</ul><ul><li>
hit the mouse: to click on
</li>
</ul><ul><li>
hit the brakes: to press on
</li>
</ul><ul><li>
hit the streets: to demonstrate or protest
</li>
</ul><ul><li>
hit the beach: to go to
</li>
</ul><ul><li>
hit it: to play music
</li>
</ul><ul><li>
hit the spot: to fulfil
</li>
</ul><ul><li>
hit the sack , hit the hay: to go to bed
</li>
</ul><p> </p>
<p><strong>The verb 'Cut':</strong> <a href="http://www.quranverse434.com/#fn__4">4)</a></p>
<ul><li>
to shift suddenly from one shot to another: Cut to the barroom interior. b. to stop the action of a scene: used as a command by a director.
</li>
</ul><ul><li>
to refuse to recognize; snub / ignore
</li>
</ul><ul><li>
to absent oneself from (an activity, location, etc), especially without permission or in haste: to cut class
</li>
</ul><ul><li>
to lower, reduce, to curtail, to abridge, shorten, or edit: to cut losses, to cut fat
</li>
</ul><ul><li>
to dilute or weaken: heroin that was cut with non-toxic elements
</li>
</ul><ul><li>
to cross or traverse: the footpath cuts through the field; to cut across an empty lot
</li>
</ul><ul><li>
to make a sharp or sudden change in direction; veer
</li>
</ul><ul><li>
to grow teeth through the gums or (of teeth) to appear through the gums
</li>
</ul><ul><li>
to switch off (a light, car engine, etc)
</li>
</ul><ul><li>
to make (a record or tape of a song, concert, performance, etc)
</li>
</ul><ul><li>
to divide a pack of cards at random into two parts after shuffling. To pick cards from a spread pack to decide dealer, partners, etc
</li>
</ul><ul><li>
to remove (material) from an object by means of a chisel, lathe, etc
</li>
</ul><ul><li>
cut a caper , cut capers: a. to skip or jump playfully. b. to act or behave playfully; frolic
</li>
</ul><ul><li>
cut both ways: a. to have both good and bad effects. b. to affect both sides of something, as two parties in an argument, etc
</li>
</ul><ul><li>
cut a dash: to behave or dress showily or strikingly; make a stylish impression
</li>
</ul><ul><li>
cut a person dead: to ignore a person completely
</li>
</ul><ul><li>
cut a figure: to appear or behave in a certain way
</li>
</ul><ul><li>
cut it: be successful in doing something. Cut it fine: to allow little margin of time, space, etc
</li>
</ul><ul><li>
cut corners: to do something in the easiest or shortest way, especially at the expense of high standards: we could finish this project early only if we cut corners
</li>
</ul><ul><li>
cut loose: to free or become freed from restraint, custody, anchorage, etc
</li>
</ul><ul><li>
cut one's teeth on: a. to use at an early age or stage. b. to practise on
</li>
</ul><ul><li>
cut across: to precede or go beyond considerations of; transcend: The new tax program cuts across party lines.
</li>
</ul><ul><li>
cut down a. to lessen; decrease: to cut down on between-meal snacks. b. to remodel, remake, or reduce in size, as a garment: She had her old coat cut down to fit her daughter.
</li>
</ul><ul><li>
cut in: a. to move or thrust oneself, a vehicle, etc., abruptly between others: A speeding car cut in and nearly caused an accident. b. to interpose; interrupt: to cut in with a remark. c. to interrupt a dancing couple in order to dance with one of them. d.to blend (shortening) into flour by means of a knife.
</li>
</ul><ul><li>
cut off: a. to intercept. b. to interrupt. c. to stop suddenly; discontinue. d. to halt the operation of; turn off. e. to shut off or shut out. f. to disinherit. g. to sever; separate.
</li>
</ul><ul><li>
cut out: a. to omit; delete; excise. b. to oust and replace a rival; supplant. c. to part an animal from a herd. d. to plan; arrange: He has his work cut out for him. e. to move out of one's lane of traffic. f. Also, cut on out: to leave suddenly. g. to refrain from; stop: to cut out smoking. h. (of an engine, machine, etc.) to stop running.
</li>
</ul><ul><li>
cut back: a. to shorten by cutting off the end. b. to curtail or discontinue: Steel production was cut back in recent months. c. to return to an earlier episode or event, as in the plot of a novel. d. Football. to reverse direction suddenly by moving in the diagonally opposite course.
</li>
</ul><p> </p>
<p><strong>The verb 'Strike':</strong> <a href="http://www.quranverse434.com/#fn__5">5)</a></p>
<ul><li>
to produce (fire, sparks, light, etc.) by percussion, friction, etc.
</li>
</ul><ul><li>
strike in: to interrupt suddenly; intervene: I struck in with a suggestion.
</li>
</ul><ul><li>
strike off: a. Printing. to print: They struck off 300 copies of the book. b. to remove or cancel, as from a record, list, etc.: His name was struck off the waiting list. c. to produce rapidly and easily: She struck off several letters and had no more work to do. d. to depart rapidly: We struck off for the country.
</li>
</ul><ul><li>
strike out: a. Baseball; to put out or be put out by a strike-out: The pitcher walked two and struck out three. He struck out twice in three times at bat. b. (of a person or effort) to fail: His next two business ventures struck out. c. to lose favor. d. to erase; cross out. e. to set forth; venture forth: She struck out on her own at the age of 18.
</li>
</ul><ul><li>
strike up: a. to begin to play or to sing: The orchestra struck up a waltz. b. to set in operation; begin: Strike up the band! c. to bring into being; commence; begin: to strike up an acquaintance with new neighbors.
</li>
</ul><ul><li>
strike camp: to dismantle and pack up equipment; prepare to move on; break camp: The army struck camp and moved on.
</li>
</ul><ul><li>
strike hands: to conclude a bargain, as by shaking or joining hands; confirm an agreement: They reached a price satisfactory to both of them, and struck hands on it.
</li>
</ul><ul><li>
strike home: to have the intended effect; hit the mark: The sermon on Christian charity struck home.
</li>
</ul><ul><li>
to press (the key of a piano, organ, etc) or to sound (a specific note) in this or a similar way
</li>
</ul><ul><li>
to indicate (a specific time) by the sound of a hammer striking a bell or by any other percussive sound
</li>
</ul><ul><li>
to affect or cause to affect deeply, suddenly, or radically: her appearance struck him as strange ; I was struck on his art
</li>
</ul><ul><li>
to enter the mind of: it struck me that he had become very quiet
</li>
</ul><ul><li>
render: I was struck dumb
</li>
</ul><ul><li>
to be perceived by; catch: the glint of metal struck his eye
</li>
</ul><ul><li>
to arrive at or come upon (something), especially suddenly or unexpectedly: to strike the path for home ; to strike upon a solution
</li>
</ul><ul><li>
to set (out) or proceed, especially upon a new course: to strike for the coast
</li>
</ul><ul><li>
to afflict with a disease, especially unexpectedly: he was struck with polio when he was six
</li>
</ul><ul><li>
to take down or dismantle (a stage set, formwork, 'to strike camp', etc)
</li>
</ul><ul><li>
to form or impress (a coin, metal, etc) by or as if by stamping
</li>
</ul><ul><li>
to level (a surface) by use of a flat board
</li>
</ul><ul><li>
to assume or take up (an attitude, posture, etc)
</li>
</ul><ul><li>
to cease work (of workers in a factory, etc.) collectively as a protest against working conditions, low pay, etc.
</li>
</ul><ul><li>
to reach by agreement: to strike a bargain
</li>
</ul><ul><li>
rowing to make (a certain number of strokes) per minute: Oxford were striking 38
</li>
</ul><ul><li>
to make a stroke in swimming
</li>
</ul><ul><li>
to win (a lottery or raffle)
</li>
</ul><ul><li>
strike it lucky, strike lucky: to have some good luck
</li>
</ul><ul><li>
strike it rich: a. to discover an extensive deposit of a mineral, petroleum, etc. b. to have an unexpected financial success
</li>
</ul><p> </p>
<p>Usage of Da-Ra-Ba ض ر ب in the Qur'an</p>
<p>The word Da-Ra-Ba ض ر ب has been used throughout the Qur'an with at least ten different meanings, depending on the context, usage and expression. The following are different meanings of the word used in the Qur'an along with the relevant verse references:</p>
<p><strong>To travel, to get out:</strong> See Qur'an 3:156; Qur'an 4:101; Qur'an 38:44; Qur'an 73:20; Qur'an 2:273</p>
<p><strong>To set up:</strong> Qur'an 43:58; See Qur'an 57:13</p>
<p><strong>To put forward:</strong> See Qur'an 14:24, Qur'an 14:45; Qur'an 16:75, Qur'an 16:76, Qur'an 16:112; Qur'an 18:32, Qur'an 18:45; Qur'an 24:35; Qur'an 30:28, Qur'an 30:58; Qur'an 36:78; Qur'an 39:27, Qur'an 39:29; Qur'an 43:17; Qur'an 59:21; Qur'an 66:10, Qur'an 66:11</p>
<p><strong>To turn away, to withdraw:</strong> See Qur'an 43:5</p>
<p><strong>To stamp, to tread:</strong> See Qur'an 24:31;</p>
<p><strong>To condemn:</strong> See Qur'an 2:61</p>
<p><strong>To strike:</strong> See Qur'an 2:60, Qur'an 7:160; Qur'an 8:12; Qur'an 20:77; Qur'an 26:63; Qur'an 37:93; Qur'an 47:4; Qur'an 8:50; Qur'an 47:27</p>
<p><strong>To seal, to draw over:</strong> See Qur'an 18:11</p>
<p><strong>To cover:</strong> See Qur'an 24:31</p>
<p><strong>To explain:</strong> See Qur'an 13:17</p>
<p> </p>
<p>The interpretation of 'shun / leave'</p>
<p>Considering the different possible meanings of Da-Ra-Ba ض ر ب , the question is: what is the original intended meaning of this word in verse 4:34? Even if we place all the moral issues aside regarding the beating of women, the intended meaning should still make sense in the context and be logical while fitting with the rest of the Qur'an. The Qur'an advises on considering all possible viewpoints and then following only the 'best':</p>
<p>The ones who listen to what is being said and then FOLLOW THE BEST of it. These are<br />
the ones whom God has guided and these are the ones who possess intelligence. (39:18)</p>
<p>الَّذِينَ يَسْتَمِعُونَ الْقَوْلَ فَيَتَّبِعُونَ أَحْسَنَهُ أُولَئِكَ الَّذِينَ هَدَاهُمُ اللَّهُ وَأُولَئِكَ هُمْ أُولُو الأَلْبَابِ</p>
<p>Verse 4:34 outlines steps which can be taken in order to attempt resolution of marital conflict and resolution between the couple. The second step mentioned in the verse, after <em>'discussing with / advising'</em> the partner, is to <em>'avoid / withdraw'</em> from them in bed. This step is a clear indication that according to the Qur'an, actions of withdrawal / separation from the partner in a marital conflict can be a useful way to attempt resolving the disputes and to approach reconciliation. It therefore makes sense for the third step mentioned in the verse to follow a similar line of thought in terms of separation / withdrawal. If we consider the use of Da-Ra-Ba ض ر ب in verse 26:63, we see that the action of Da-Ra-Ba ض ر ب in this verse resulted in physical separation of the sea into two parts:</p>
<p>We revealed to Moses, 'Strike the sea with your staff' and it SEPARATED, and each<br />
part was like a great towering mountain. (26:63)</p>
<p>فَأَوْحَيْنَا إِلَىٰ مُوسَىٰ أَنِ اضْرِب بِّعَصَاكَ الْبَحْرَ فَانفَلَقَ فَكَانَ كُلُّ فِرْقٍ كَالطَّوْدِ الْعَظِيمِ</p>
<p>In this context, it is clear that 'strike' does not refer to a physical strike but a casting of the staff toward the sea. Hence, this verse provides a clear visual example of how the Qur'an uses Da-Ra-Ba ض ر ب in a manner causing separation of two parts that were initially together as one. This is not unlike the unity and bond in a strong marital relationship. Also, if we look at the use of Da-Ra-Ba ض ر ب in verse 43:5, we see that the word has been used with this meaning of <em>'withdrawing / turning away'</em>, further resembling separation:</p>
<p>Shall We TURN AWAY from you the reminder, disregarding you, because you are a<br />
transgressing people? (43:5)</p>
<p>أَفَنَضْرِبُ عَنْكُمُ الذِّكْرَ صَفْحًا أَنْ كُنْتُمْ قَوْمًا مُسْرِفِينَ</p>
<p>Given the context of verse 4:34, it makes most sense for Da-Ra-Ba ض ر ب to be taking this same meaning of <em>'turning away / withdrawing'</em>. The word should be taken generally as a meaning of turning way / withdrawing from, ie. any type of separation, similar to the previous step of separation in bed. A suitable English word to use in the translation of Da-Ra-Ba ض ر ب in verse 4:34 is 'shun'. The definitions of 'shun' in English dictionaries include the following:</p>
<ul><li>
To keep away from (a place, person, object, etc.), from motives of dislike, caution, etc.; take pains to avoid.<a href="http://www.quranverse434.com/#fn__6">6)</a>
</li>
</ul><ul><li>
To avoid deliberately; keep away from.<a href="http://www.quranverse434.com/#fn__7">7)</a>
</li>
</ul><ul><li>
To persistently avoid, ignore, or reject (someone or something) through antipathy or caution: <em>'he shunned fashionable society'</em>.<a href="http://www.quranverse434.com/#fn__8">8)</a>
</li>
</ul><p>It should be noted that whether or not this step of <em>'shunning / turning away'</em> requires the husband or wife to move out of the house is not specified in the verse because it depends on each individual situation of marital conflict. Even if the verse has mentioned avoiding / withdrawing in bed, there can be other ways of avoiding or keeping away from a spouse without leaving the house. However, in a situation where there is high risk of domestic violence between a couple, a separation from the house may be appropriate to ease the tension and reduce risks of physical harm to each other.</p>
<p>The men being addressed in verse 4:34, instead of women, is not an important point because the same course of action in the verse can be taken by the wife, in compliance with verse 4:128. The same conditional word <em>'discord / marital problems'</em> Na-Sha-Za ن ش ز has been used in both 4:34 and 4:128 for the man and woman:</p>
<p>If a woman fears discord (Na-Sha-Za ن ش ز) or shunning from her husband, they can<br />
reach terms of reconciliation between themselves, and reconciliation is best. Present<br />
in mankind is arrogance, but if you do good and are conscious of God, then God is<br />
ever-acquainted with what you do. (4:128)</p>
<p>وَإِنِ امْرَأَةٌ خَافَتْ مِنْ بَعْلِهَا نُشُوزًا أَوْ إِعْرَاضًا فَلا جُنَاحَ عَلَيْهِمَا أَنْ يُصْلِحَا بَيْنَهُمَا صُلْحًا وَالصُّلْحُ خَيْرٌ<br />
وَأُحْضِرَتِ الأَنْفُسُ الشُّحَّ<br />
وَإِنْ تُحْسِنُوا وَتَتَّقُوا فَإِنَّ اللَّهَ كَانَ بِمَا تَعْمَلُونَ خَبِيرًا</p>
<p>If a period of separation does not help to resolve the marital conflict between the couple by themselves, then the next verse 4:35 mentions that some form of authority appoints an arbiter from the man's and the woman's side to take the case forward:</p>
<p>If you fear a rift between them both, arrange an arbiter from his side and an<br />
arbiter from her side. If they both want reconciliation, God will make them reconcile.<br />
God is All-Knowing and All-Acquainted. (4:35)</p>
<p>وَإِنْ خِفْتُمْ شِقَاقَ بَيْنِهِمَا فَابْعَثُوا حَكَمًا مِنْ أَهْلِهِ وَحَكَمًا مِنْ أَهْلِهَا إِنْ يُرِيدَا إِصْلاحًا<br />
يُوَفِّقِ اللَّهُ بَيْنَهُمَا إِنَّ اللَّهَ كَانَ عَلِيمًا خَبِيرًا</p>
<p>The meaning of <em>'shun / leave'</em> in this verse is especially logical because not all cases of marital discord would require referral to third parties / arbiters as mentioned in the above verse. A period of separation allows a thought-out decision to be made regarding whether this should occur. For example, if at the time of separation, the husband had already been extremely violent and abusive to his wife, the wife would have the opportunity to decide whether it is better to refer this to arbiters for a divorce. The period of separation would also stop opportunities for such physical abuse to continue. If, however, at the time of separation, there has been no physical violence and the marital disagreement can be resolved by the couple themselves, then they may decide that it is not necessary to refer the case to arbiters at all. This is of-course an important decision regarding possible divorce, so a period of separation makes sense to consider the options and make the best decision.</p>
<p>If arbiters need to be involved, either the husband or wife may notify a relevant authoritative body to arrange this. This may be a legal system or other government organisation dealing with marital problems. The exact protocols of this will depend on a society's norms and practices at a given time. The case may or may not need to be dealt with by a court, with members of the families involved, where a final decision regarding divorce or reconciliation can be made.</p>
<p> </p>
<p>The Question of Grammar</p>
<p>Despite the possibility of several meanings of a word, it is important that a word is being used in the grammatically correct manner for a given context and meaning. In the case of the meaning of Da-Ra-Ba ض ر ب as <em>'shun / leave'</em>, the following are relevant points to consider.<br />
</p>
<p>Vocalisation signs / short vowels / diacritics</p>
<p>The exact pronunciation / vocalisation of words in Arabic can imply a certain form and meaning of the words being used. However, it is not well known even among Muslims that the vocalisation signs and short vowels (diacritic marks) which punctuate the present day copies of the Qur'an were in fact totally absent in the early days after Prophet Muhammad's death. The small signs and vowels were added gradually over many years – starting with small dots and eventually into a detailed system – and can be categorised into four stages, as the following illustration outlines:</p>
<p> </p>
<p> </p>
<p><strong>1) In late 8th century / early 9th century, the Arabic script had no dots, short vowels or diacritic marks:</strong><a href="http://www.quranverse434.com/#fn__9">9)</a></p>
<p> </p>
<p> </p>
<p><strong>2) In 9th–10th century: Under the Abbasid dynasty, Abu al-Aswad’s system established red dots with each arrangement or position indicating a different short vowel:</strong><a href="http://www.quranverse434.com/#fn__10">10)</a></p>
<p> </p>
<p> </p>
<p><strong>3) In late 9th / early 10th century: A second black-dot system was used to differentiate between letters</strong><a href="http://www.quranverse434.com/#fn__11">11)</a>, <strong>like fā’ ف and qāf ق : </strong></p>
<p> </p>
<p> </p>
<p><strong>4) In the 11th century: In al-Farāhídi’s system, dots were changed into shapes resembling the letters to transcribe the corresponding long vowels:</strong><a href="http://www.quranverse434.com/#fn__12">12)</a></p>
<p> </p>
<p> </p>
<p>Eventually, the Qur'an was transformed into a standardised structure by the Egyptian government in 1924, comprising a complete set of diacritics, signs and short vowels (highlighted by the green arrows in the following image around the word Da-Ra-Ba ض ر ب ):</p>
<p> </p>
<p> </p>
<p>Now that we have seen how the text of the Qur'an evolved through the introduction of diacritics and signs, we can take a look at a real example of how Qur'anic verse 4:34 appeared in the early days after Prophet Muhammad's death. The following manuscript of verse 4:34 was discovered in Yemen in 1972. It has been traced back to the 1st century of Hijra<a href="http://www.quranverse434.com/#fn__13">13)</a>. We can see how there are no vocalisation signs or short vowels present at all. It should be realised that the Qur'an was revealed to Prophet Muhammad without those additional diacritics and it was left with us in the simplest form. Since the vocalisation signs relate to a vocal / oral transmission of the pronunciation / recitation of the Qur'an written years later, there is no guarantee of their reliability because they don't form part of the original text. Therefore, the addition of vocalisation signs later do not provide support for interpreting or not interpreting the Qur'an in a certain way. In the manuscript below, verse 4:34 has been outlined in green and the word with root Da-Ra-Ba اضرب has been outlined in red. Notice how they are the individual letters only written in the basic form:</p>
<p> </p>
<p> </p>
<p>According to traditional sources, the Arabic diacritics in the very beginning were introduced by means of red dots only, by Abu Al-Aswad Al-Duali - who died in 67AH / 686CE - and then further developed by Nasr ibn Asim Al-Laythi - who died in 129AD / 746CE. Taken from the book, <em>'Arabic Manuscripts - A Vademecum for Readers'</em> by Adam Gacek<a href="http://www.quranverse434.com/#fn__14">14)</a>:</p>
<p> </p>
<p> </p>
<p>The use of the diacritics and vocalisation signs emerged as a gradual process, initially involving the use of red dots, then black dots and slanting dashes. The increasing insertion of these signs into the Qur'an did not avoid opposition in the early days, both among the religious circles and people of a literary background. The following is from the book <em>'Linguistics in the Middle Ages Phonetic Studies in Early Islam'</em><a href="http://www.quranverse434.com/#fn__15">15)</a>:</p>
<p> </p>
<p> </p>
<p>Sources suggest that significant changes in the form of diacritics were added to the Qur'an in the ninth to tenth century (CE), two centuries after prophet Muhammad's death. Until then, many manuscripts of the Qur'an comprised mainly of a 'skeleton' of consonantal letters without short vowels and vocalisation signs. This is highlighted in the following excerpt from <em>'The Qur'an: An Encyclopedia'</em><a href="http://www.quranverse434.com/#fn__16">16)</a></p>
<p> </p>
<p> </p>
<p>An early leader of one of the 'Four Schools of Thoughts' in Sunni religion, Malik Ibn Anas (d. 795 CE), is known to have disapproved of the addition of vocalisation signs and diacritics to the Qur'an and forbade people from including them in official texts. This is highlighted in the article by Geoffrey Khan in <em>'Manuscripts of the Middle East</em><a href="http://www.quranverse434.com/#fn__17">17)</a>:</p>
<p> </p>
<p> </p>
<p>It was only in the beginning of the tenth century (CE) that specific readings of the Qur'an were enforced by the Abbasid authority, mainly by Ibn Mujahid who died in 936 CE. Those who refused to recite according to Ibn Mujahid's view of the Qur'an were brought to trial and punished by flogging. It was the first time after Prophet Muhammad's death that the Qur'anic text was beginning to be used more than simply an aid for recital, rather it was being used more as an official score for specific ways of reciting the Qur'an. Taken from: <em>'The Cambridge Companion to the Qur'an'</em> by Jane Dammen McAuliffe:<a href="http://www.quranverse434.com/#fn__18">18)</a></p>
<p> </p>
<p> </p>
<p>After Ibn Mujahid's intervention, copies of the Qur'an were increasingly produced according to one of his accepted readings. More and more signs were added culminating toward a fixed single version of vocalised text. Taken from: <em>'The Cambridge Companion to the Qur'an'</em> by Jane Dammen McAuliffe:<a href="http://www.quranverse434.com/#fn__19">19)</a></p>
<p> </p>
<p> </p>
<p>Today, most Muslims have no idea that the Qur'an existed in alternative forms other than the common version of the Qur'an now available with all the diacritics and vocalisation signs. In fact, the version of the Qur'an widely used throughout the world, in almost all Muslim households and mosques, is the Egyptian edition of the Qur'an first published on 10th July 1924. However, when this was first being published, there was no intention for the publication to become a canonised worldwide version of the Qur'an. The reason behind producing this edition was the Egyptian government's wish to produce a uniform version of the text to be to taught in Egypt's schools and educational institutions. Taken from the book <em>'The Qur’an in Its Historical Context'</em><a href="http://www.quranverse434.com/#fn__20">20)</a> by Gabriel Said Reynolds:</p>
<p> </p>
<p> </p>
<p>The Egyptian standardised version of the Qur'an did not aim to preserve the original ancient text of the Qur'an. On the contrary, it aimed to preserve and fix a specific reading of the Qur'an from the eighth century (CE). This is despite the fact that there were several versions of the vocalised text with the diacritics present even back in the tenth century, when Ibn Mujahid decided to intervene. Also taken from the book <em>'The Qur’an in Its Historical Context'</em><a href="http://www.quranverse434.com/#fn__21">21)</a> by Gabriel Said Reynolds:</p>
<p> </p>
<p> </p>
<p>The Egyptian government classed these variations of Qur'anic text with different versions of diacritics as 'errors'; hence they decided to destroy other versions of the Qur'anic text they did not agree with by sinking them in a river. This is similar to the actions of Uthman Ibn Affan (d. 95 AH / 714 CE) back in the first century of Hijra, who destroyed different versions of the Qur'an in favour of authorising his own version. Taken from: <em>'The Qur’an in Its Historical Context'</em><a href="http://www.quranverse434.com/#fn__22">22)</a> by Gabriel Said Reynolds:</p>
<p> </p>
<p> </p>
<p>Since the Arabic diacritics and vocalisation signs have become common in modern Arabic usage, the educational literature and books on Arabic grammar today usually make use of these diacritics when explaining basic Arabic grammar concepts. It should be borne in mind though that these diacritics did not exist in the early days as shown above.</p>
<p> </p>
<p>The grammatical form / imperative of a verb</p>
<p>Arabic words can take one of several forms according to Western classification of Arabic grammar. These forms can have different meanings and can be explained with the English verb '<strong>press</strong>' as an example. The word '<strong>press</strong>' can be put in different forms such as 're<strong>press</strong>', 'de<strong>press</strong>', or '<strong>press</strong>urise' with notably different meanings:</p>
<p><strong>Press:</strong> To act upon with steadily applied weight or force.</p>
<p>Re<strong>press:</strong> To keep under control, check, or suppress (desires, feelings, actions, tears, etc.).</p>
<p>De<strong>press:</strong> To lower in force, vigor, spirits, activity, etc.; weaken; make dull.</p>
<p><strong>Press</strong>urise: To increase the pressure on a gas or liquid by putting it under greater pressure.</p>
<p>One of the meanings of the fourth form of Da-Ra-Ba ض ر ب is to <em>'turn away / shun / avoid'</em>, as shown by the Lexicon excerpt presented <a href="http://www.quranverse434.com/quranverse434.com#the-use-of-preposition-an-عن">later in this article</a>. The fourth form of the word Da-Ra-Ba ض ر ب is denoted by the letter Alif ا included as the prefix, forming the word اضرب. In the non-imperative / non-command form, the word is used in the past tense. The following is taken from the book, <em>'Mastering Arabic Grammar'</em> by Jane Wightwick and Mahmoud Gaafar<a href="http://www.quranverse434.com/#fn__23">23)</a>:</p>
<p>Unlike any other Arabic grammatical form of verb, this is the only form in which the imperative / command form of the word looks identical to the non-imperative / non-command fourth form word, making this a special case. This is highlighted by G M Wickens in <em>'Arabic Grammar - A First Workbook'</em>:</p>
<p>The imperative of the fourth form word is formed by first transforming the root word into the fourth form by adding the Alif ا as a prefix. Normally, to transform the word into imperative form, an Alif ا would also be included as a prefix; however, since there has already been an Alif ا included, a second Alif ا is not required for this purpose. In Arabic, an Alif ا as a prefix can also be used in the <em>interrogative</em> form, but this is not relevant here. Examples of the imperative can be seen in the following excerpt taken from <em>'Modern Standard Arabic Grammar: A Learner's Guide'</em><a href="http://www.quranverse434.com/#fn__24">24)</a> by Mohammad T Alhawary:</p>
<p>The following passage, from the book '<em>An Introduction to Modern Arabic</em>' by Farhat J Ziadeh<a href="http://www.quranverse434.com/#fn__25">25)</a>, shows how a fourth form word in Arabic looks identical to the imperative of the fourth form without the diacritics added. Note the exception to this rule is only with words which end with specific letters such as Ya ي , which does not apply to Da-Ra-Ba ض ر ب:</p>
<p>There is a common misconception that verb forms in Arabic prescribe a strict pattern of specific meaning to every type of word. However, this is not true as the form of verb itself is not enough to define a meaning of a word in any form. In other words, the meanings of a word need to be looked at individually given the form and context, rather than assuming a fixed meaning from the form pattern alone. This is explained in the book <em>'Arabic Grammar - A First Workbook'</em> by G M Wickens<a href="http://www.quranverse434.com/#fn__26">26)</a>:</p>
<p>It can be understood that one of the reasons for the use of diacritics has been to disallow the ambiguity between the imperative of fourth form and the other forms of this word. Hence, without the use of diacritics in verse 4:34, the interpretation would allow the use of a fourth form verb in the imperative form. Taken from the book <em>'Arabic Morphology and Phonology based on the Marah Al-Awrah'</em><a href="http://www.quranverse434.com/#fn__27">27)</a> by Ahmad b. Ali b. Masud:</p>
<p>In summary, the word اضرب in verse 4:34 grammatically allows two possibilities. Either the word is being used as the imperative of the first form, or it is being used as the imperative of the fourth form meaning <em>'shun / leave / withdraw from'</em>. Both these forms look the same because the imperative of the first form takes a single Alif ا as a prefix and the imperative of the fourth form also keeps a single Alif ا without being doubled in the imperative. The following illustration summarises how both forms result in the same appearance:</p>
<p>Therefore, this verse does not need to take the first form meaning of <em>'beat them / hit them'</em>. The two other grammatical possibilities of the structure of اضرب would be, <em>'you shunned them'</em> (fourth form) or <em>'you shall shun them'</em> (imperative of fourth form). Given the context of the verse, the latter meaning is the only one fitting both grammatically and logically. Sequentially: the advice is to first discuss with the wife, then avoid in bed, then shun or withdraw from them, then – in the next verse (4:35) – appoint arbiters for a possible divorce. That is a logical chain of events.</p>
<p> </p>
<p>The use of preposition 'An عن</p>
<p>In verse 43:5, the preposition 'An عن has been used to express the meaning of turn away <em>'from (you)'</em>. However, this preposition is not required in all cases in order for Da-Ra-Ba ض ر ب to take the meaning of separation / turning away. This is highlighted in Lane's Lexicon in the section shown below<a href="http://www.quranverse434.com/#fn__28">28)</a>, where the word has been shown both with and without the preposition applied (underlined in red). Notice that the word '[or]' (circled in red) has been used to show that the word may be used with OR without the preposition in order for that meaning to apply:</p>
<p>In the excerpt above, Lane makes reference to Taj al-Arus as his authority for using this word without the preposition. He has indicated this by use of (TA:) after the word اضرب , as he references in his preface below<a href="http://www.quranverse434.com/#fn__29">29)</a>:</p>
<p>If we look at the definition of Da-Ra-Ba ض ر ب in Taj al-Arus, in the relevant section discussing this word's meaning of <em>'turn away / withdraw from'</em>, we find that Da-Ra-Ba ض ر ب has been used both with and without the preposition 'An عن, just as Lane points out in his definition. In the passage below, the word ' اضرب ' without the preposition has been underlined in red. Notice that this underlined word is in the same fourth form of Da-Ra-Ba ض ر ب as in verse 4:34 without the preposition. Notice also that Qur'anic verse 43:5, which uses Da-Ra-Ba ض ر ب with the meaning of <em>'turn away / withdraw from'</em>, has been quoted in the same passage<a href="http://www.quranverse434.com/#fn__30">30)</a>:</p>
<p> </p>
<p>Verse 43:5 makes use of a non-imperative expression, <em>'turn away from you'</em>, whereas verse 4:34 uses an imperative expression, <em>'turn them away'</em>, rendered literally as <em>'put forth them'</em> or <em>'put them forth'</em>. One is saying <em>'shun them'</em> (verse 4:34) and the other is saying <em>'shun from you'</em> (verse 43:5). It is therefore not necessary for verse 4:34 to make use of the preposition 'An عن like in verse 43:5. In English, we can either translate verse 4:34 with the English preposition 'from' as: <em>'turn away from them / separate from them / withdraw from them'</em>, or we can translate it without using the preposition as follows:</p>
<ul><li>
Shun them
</li>
</ul><ul><li>
Leave them
</li>
</ul><ul><li>
Forsake them
</li>
</ul><ul><li>
Abandon them
</li>
</ul><ul><li>
Desert them
</li>
</ul><ul><li>
Avoid them
</li>
</ul><ul><li>
Ignore them
</li>
</ul><ul><li>
Disregard them
</li>
</ul><p>However, it should be remembered that an Arabic word can be broad enough to be translated into more than one way in English.</p>
<p> </p>
<p>Transitive verb taking a direct object</p>
<p>In Arabic grammar, like in English, a <em>transitive</em> verb is one which takes a direct object, ie. there is something or someone to which the action of the verb is being performed. Conversely, an <em>intransitive</em> verb is - by definition - one which lacks a direct object. This is mentioned in the book, <em>'The Arabic Verb: Form and Meaning in the Vowel-lengthening Patterns'</em> by John Benjamins<a href="http://www.quranverse434.com/#fn__31">31)</a>:</p>
<p>A particular form of verb is not inherently transitive or intransitive by nature, but is determined by its meaning and construction in a sentence. Hence, whether a verb is transitive or intransitive does not provide an absolute rule for defining the verb in a specific way. From the book, <em>'Arabic - An Essential Grammar'</em>, by Faruk Abu Shaqra<a href="http://www.quranverse434.com/#fn__32">32)</a>:</p>
<p>A transitive verb may or may not be used with a preposition, without necessarily changing the transitive nature of the verb or affecting its meaning in the given context. Also, the use of a preposition does not necessarily render a verb intransitive, nor does it restrict the verb to specific meanings. This is because a particular verb may have various meanings possible with or without the use of a preposition, as explained in the book, '<em>A New Approach to Teaching Arabic Grammar</em>', by Abdallah Nacereddine<a href="http://www.quranverse434.com/#fn__33">33)</a>:</p>
<p>In the expression “اضرب them” in verse 4:34, the word 'them' - referring to wives / women in this context - would be the <em>direct object pronoun</em>, whereas اضرب is the transitive verb. Taking the basic meaning of اضرب as an imperative with a direct object, in English this takes the meaning of <em>'put forth them / shun them / leave them'</em> without any need to use a preposition. Whenever the word Da-Ra-Ba ض ر ب is used in the Qur'an without a preposition, it has the meaning of <em>'putting something forth'</em> or <em>'putting something forward'</em>, an expression which effectively can mean to <em>'turn away from'</em> or <em>'go forth from'</em> someone. Verse 43:57 uses Da-Ra-Ba ض ر ب as a transitive verb with a human object, similar to verse 4:34, where Prophet Jesus is <em>'put forth'</em> or put forward as an example. Keeping in mind that an act of separation or withdrawal is also effectively a form of <em>'putting forth'</em> or <em>'going forth from'</em> something or someone, this example provides consistency in the Qur'anic usage of the verb. In other words, the imperative expression in verse 4:34 can be rendered literally in English as <em>'put forth them' (or 'put them forth')</em>, providing the meaning of shunning or leaving them.<br />
</p>
<p>Keywords to Define</p>
<p>In order to properly understand verse 4:34 and the word Da-Ra-Ba ض ر ب in particular, it is important to define a few relevant words in verse 4:34 itself and in verse 4:128 which mentions the reciprocal situation of marital problems between the wife and husband. Having correctly defined these words, there is lower likelihood of justifying a false interpretation of Da-Ra-Ba ض ر ب, especially from an idea relating to 'punishment', 'disobedience' or superiority of the husband.<br />
</p>
<p>The word Qa-Wa-Ma ق و م in verse 4:34</p>
<p>Verse 4:34 begins by stating that men are Qa-Wa-Ma ق و م of women. This word refers to those who take care of or look after others. In other words, the men have a responsibility to take care of their partners while living with them. The word certainly does not confer any level of leadership, maintenance rights, or superiority of the husband over the wife. The following is a definition of this word given in the publication, <em>'Arabic-English Dictionary of Qur'anic Usage'</em> by Elsaid M. Badawi and Muhammad Abdel Haleem:<a href="http://www.quranverse434.com/#fn__34">34)</a></p>
<p> </p>
<p>The word Qa-Na-Ta ق ن ت in verse 4:34</p>
<p>The word Qa-Na-Ta ق ن ت has been used in verse 4:34 to describe women who are devout and obedient to God. The same word Qa-Na-Ta ق ن ت has been used in a dozen other places in the Qur'an, where every single use of this word has been solely in the meaning of <em>'devoted and obedient to God'</em>. The following are references to the twelve verses in the Qur'an using this word Qa-Na-Ta ق ن ت , all with this same meaning: verses 3:43, 33:31, 2:116, 2:238, 3:17, 16:120, 30:26, 33:35, 39:9, 66:12, 33:35, 66:5. Hence, there is absolutely no reason to change the meaning of this word in verse 4:34 to imply obedience to husbands instead of God. Such interpretation is indeed only wishful thinking and implied a level of idolatry by exchanging devotion to God for devotion to husbands. The definition of this word in <em>'Arabic-English Dictionary of Qur'anic Usage'</em> is shown below.<a href="http://www.quranverse434.com/#fn__35">35)</a> In relation to devotion to God, notice how the definition includes acts which clearly relate to God instead of humans, ie. <em>'performing the prayer'</em>, <em>'fearing the Day of Judgement'</em> and <em>'hoping for the mercy of his Lord'</em>:</p>
<p> </p>
<p>The word Na-Sha-Za ن ش ز in verse 4:34 / 4:128</p>
<p>The word Na-Sha-Za ن ش ز literally means <em>'to rise against'</em> and is used in both situations where the husband commits Na-Sha-Za ن ش ز (verse 4:128) and the wife commits Na-Sha-Za ن ش ز (verse 4:34). In the marital context, the word means <em>'marital discord / discordant behaviour / hostility'</em>. This definition can be seen in <em>'Arabic-English Dictionary of Qur'anic Usage'</em><a href="http://www.quranverse434.com/#fn__36">36)</a>:</p>
<p>The verses 4:34 and 4:128 state that both the husband and wife can 'fear' this discordant behaviour (Na-Sha-Za ن ش ز) from the other partner, suggesting that the situation is possible both ways and is inevitably subjective to an extent in terms of who is in the wrong. 'Fear' in the context of verse 4:34 and 4:128 is used in the sense of 'apprehension', 'anticipation', or awareness of what is happening. This 'fear', or perception / opinion is inevitably subjective and naturally personal in such a situation. It can be biased because either the man or the woman can be having the right or wrong perception or fear in a given circumstance. Either the husband or the wife may be thinking they are right while actually committing Na-Sha-Za ن ش ز themselves, but the Qur'an provides guidance in a way that can be used by either partner. The fact that the same word 'fears' is used in both 4:34 and 4:128 supports the view that men and women have their own fears or perspectives in a marital disagreement. The purpose of the verses is not to give a verdict on which side's fear / perception or accusations are correct, but instead to present unbiased guidance on how to approach and deal with a marital conflict between spouses regardless of which side is having the correct fears, opinions, or arguments. Hence, verses 4:34 and 4:128 acknowledge the naturally subjective nature of marital disputes by use of a subjective word.</p>
<p> </p>
<p>The word Wa-'A-Za و ع ظ in verse 4:34</p>
<p>The first step mentioned in verse 4:34 in the case of a marital discord is the verb Wa-'A-Za و ع ظ , which is best translated in this context as '<em>advise / discuss / talk to</em>'. One of the meanings of this word is to 'admonish', however in the context of a disagreement between a couple, any form of admonishing, reprimanding, or <em>'telling the other off'</em> is likely to make things worse. The important first step in a marital disagreement is open communication and discussion between the couple, hence the appropriate meaning of this word in this context is one of good counsel, advice and mutual discussion. <em>'To advise'</em> is one of the meanings of the word given in <em>'Arabic-English Dictionary of Qur'anic Usage'</em><a href="http://www.quranverse434.com/#fn__37">37)</a>:</p>
<p> </p>
<p>The word Ta-Wa-'A ط و ع in verse 4:34</p>
<p>One of the meanings of Ta-Wa-'A is to 'obey', but the word also has the meaning of <em>'comply with'</em>, <em>'pay heed'</em>, or <em>'make acceptable'</em>. This word has been used near the end of verse 4:34 referring to a condition in which the previously mentioned Na-Sha-Za ن ش ز shows signs of improvement or resolution. In other words, it's a condition in which the marital situation has become 'more acceptable' for the couple and one partner has complied with the other in some way. Therefore, <em>'pay heed to'</em> or <em>'comply with'</em> is the best meaning of the word in this context. Since the word Qa-Na-Ta ق ن ت earlier in the verse was solely referring to obedience and devotion to God, there is no reason to assume this word Ta-Wa-'A here is suddenly implying obedience to husbands. The below excerpt is a definition taken from <em>'Arabic-English Dictionary of Qur'anic Usage'</em>:<a href="http://www.quranverse434.com/#fn__38">38)</a></p>
<p> </p>
<p>The word 'A-Ra-Da ع ر ض in verse 4:128</p>
<p>In verse 4:128, in the situation of a wife fearing problems from her husband, the verse mentions two possible types of behaviour from the husband: Na-Sha-Za ن ش ز or 'A-Ra-Da ع ر ض:</p>
<p>If a woman fears Na-Sha-Za ن ش ز or 'A-Ra-Da ع ر ض from her husband, they can reach<br />
terms of reconciliation between themselves, and reconciliation is best. Present in<br />
mankind is arrogance, but if you do good and are conscious of God, then God is ever-<br />
acquainted with what you do. (4:128)</p>
<p>وَإِنِ امْرَأَةٌ خَافَتْ مِنْ بَعْلِهَا نُشُوزًا أَوْ إِعْرَاضًا فَلا جُنَاحَ عَلَيْهِمَا أَنْ يُصْلِحَا بَيْنَهُمَا صُلْحًا وَالصُّلْحُ<br />
خَيْرٌ وَأُحْضِرَتِ الأَنْفُسُ الشُّحَّ<br />
وَإِنْ تُحْسِنُوا وَتَتَّقُوا فَإِنَّ اللَّهَ كَانَ بِمَا تَعْمَلُونَ خَبِيرًا </p>
<p>The word 'A-Ra-Da ع ر ض means to 'turn away', to 'leave' or to 'ignore', as defined in <em>'Arabic-English Dictionary of Qur'anic Usage'</em>:<a href="http://www.quranverse434.com/#fn__39">39)</a></p>
<p>The word 'A-Ra-Da ع ر ض in verse 4:128 may be a direct link with Da-Ra-Ba ض ر ب in verse 4:34, which can also take the meaning of 'turn away', 'leave' or 'ignore'. The word 'A-Ra-Da ع ر ض can be applied to both a positive or negative situation and is not itself a negative word. There are many examples of this in the Qur'an, where the word has been used as a positive / good command form with the meaning of 'turn away'; see verses: 4:16, 4:63, 4:81, 5:42, 6:68, 6:106, 7:199, 9:95, 11:76, 15.94, 28:55, 32:30, 53:29, 66:3, 23:3. If 'A-Ra-Da ع ر ض in verse 4:128 is used in a context where the husband has correctly followed verse 4:34 by turning away from his wife, then the neutral nature of 'A-Ra-Da ع ر ض allows a correlation to be made with verse 4:34 since the correct advice was followed by the husband. As mentioned <a href="http://www.quranverse434.com/quranverse434.com#the-word-na-sha-za-ن-ش-ز-in-verse-4344128">earlier</a>, the 'fear' from the husband or wife is subjective and opinionated, so it makes sense for verse 4:128 to keep things more open by using two words, Na-Sha-Za ن ش ز and 'A-Ra-Da ع ر ض , and by using a neutral word ( 'A-Ra-Da ع ر ض ) that can apply to both a negative or positive situation.</p>
<p>Hence, from the two subjective words Na-Sha-Za ن ش ز and 'A-Ra-Da ع ر ض , we can expect two possible scenarios for the wife when reconciliation does not occur:</p>
<ul><li>
<strong>Husband commits Na-Sha-Za</strong> ن ش ز
</li>
</ul><ol><li>
Wife tries advising / avoiding in bed / turning away in order to attempt self-reconciliation as per verse 4:34
</li>
<li>
No self-reconciliation occurs
</li>
<li>
Arbiters appointed from each family as per verse 4:35
</li>
<li>
No reconciliation occurs through arbiters (verse 4:128)
</li>
<li>
Proceed to divorce
</li>
</ol><ul><li>
<strong>Husband commits 'A-Ra-Da ع ر ض</strong>
</li>
</ul><ol><li>
Wife can try steps outlined in verse 4:34 if this may help provide self-reconciliation
</li>
<li>
No self-reconciliation occurs
</li>
<li>
Arbiters appointed from each family as per verse 4:35
</li>
<li>
No reconciliation occurs through arbiters (verse 4:128)
</li>
<li>
Proceed to divorce
</li>
</ol><p>Worth noting is that verse 4:128 says the couple can reconcile <em>'between themselves'</em> in a situation when 'A-Ra-Da ع ر ض has occured. This is relevant because the series of steps in verse 4:34 outlined above allow a clear opportunity for the couple to work things out <em>'between themselves'</em> before arbiters need to be considered.</p>
<p> </p>
<p>Problems With 'Beat Them'</p>
<p>Any sane person with an ounce of conscience will see the illogical and immoral nature of the suggestion that God instructs men to beat women, apparently in an attempt to resolve a marital disagreement. For those who lack such conscience, however, it is important to point out some key arguments and contradictions with principles in the Qur'an when attempting to interpret verse 4:34 in this way.<br />
</p>
<p>Contradiction with principle against aggression</p>
<p>The Qur'an makes clear that aggression against women is unacceptable, even in the scenario when a divorce may happen. Verse 2:231 states that when in a situation of considering divorce, they may not stay with women while committing Da-Ra ض ر to them. The word Da-Ra ض ر means 'harm', 'hurt', or 'injury' caused to a person, as defined in the Lane's Lexicon excerpt below<a href="http://www.quranverse434.com/#fn__40">40)</a>:</p>
<p>Verse 2:231 therefore tells men not to harm women when considering divorce:</p>
<p>When you divorce women and they reach their prescribed time, either keep them<br />
according to acceptable terms or let go of them according to acceptable terms,<br />
but DO NOT KEEP THEM CAUSING HARM / INJURY / HURT (Da-Ra ض ر) such that you commit<br />
transgression, for whoever does that has committed a great wrongdoing (2:231)</p>
<p>وَإِذَا طَلَّقْتُمُ النِّسَاءَ فَبَلَغْنَ أَجَلَهُنَّ فَأَمْسِكُوهُنَّ بِمَعْرُوفٍ أَوْ سَرِّحُوهُنَّ بِمَعْرُوفٍ وَلا تُمْسِكُوهُنَّ<br />
ضِرَارًا لِتَعْتَدُوا وَمَنْ يَفْعَلْ ذَلِكَ فَقَدْ<br />
ظَلَمَ نَفْسَهُ وَلا تَتَّخِذُوا آيَاتِ اللَّهِ هُزُوًا وَاذْكُرُوا نِعْمَتَ اللَّهِ عَلَيْكُمْ وَمَا أَنْـزَلَ عَلَيْكُمْ مِنَ<br />
الْكِتَابِ وَالْحِكْمَةِ يَعِظُكُمْ بِهِ وَاتَّقُوا<br />
اللَّهَ وَاعْلَمُواأَنَّ اللَّهَ بِكُلِّ شَيْءٍ عَلِيمٌ</p>
<p>Accordingly, it follows that if God prohibits 'harm' or 'injury' to the wife when given the choice of divorce and prefers divorce over any harmful behavior, then logically it must be forbidden for men to behave in a harmful way when they are not being divorced. Otherwise, an internal contradiction would be created in the Qur'an as it implies that a woman who agrees to a divorce cannot be harmed, whereas a woman who wants to stay married does so under the threat of being beaten by the husband. This, of-course, makes no sense at all as it suggests that divorce is a better option for the woman instead of staying married under the threat of violence and aggression. This is particularly contradictory as, in general, the Qur'an encourages marriage and discourages divorce (eg. see next section on encouraging reconciliation).</p>
<p>There are also several verses in the Qur'an which prohibit aggression and violence except in the case of injustice and war. It would be very strange for verse 4:34 to allow beating of women – an aggressive act by its nature – in contradiction with these overriding verses providing a principle against aggression and intolerance. The following are some of these verses:</p>
<p>You may fight in the cause of God against those who attack you, but DO NOT AGGRESS.<br />
GOD DOES NOT LOVE AGGRESSORS. (2:190)</p>
<p>وَقَاتِلُوا فِي سَبِيلِ اللَّهِ الَّذِينَ يُقَاتِلُونَكُمْ وَلا تَعْتَدُوا إِنَّ اللَّهَ لا يُحِبُّ الْمُعْتَدِينَ</p>
<p>You may kill those who wage war against you, and you may evict them whence they<br />
evicted you. Oppression is worse than murder. Do not fight them at the Sacred Masjid,<br />
UNLESS THEY ATTACK YOU FIRST. If the attack you, you may kill them. This is the just<br />
retribution for those disbelievers. (2:191) </p>
<p>وَاقْتُلُوهُمْ حَيْثُ ثَقِفْتُمُوهُمْ وَأَخْرِجُوهُمْ مِنْ حَيْثُ أَخْرَجُوكُمْ وَالْفِتْنَةُ أَشَدُّ مِنَ الْقَتْلِ وَلا تُقَاتِلُوهُمْ<br />
عِنْدَ الْمَسْجِدِ الْحَرَامِ حَتَّى<br />
يُقَاتِلُوكُمْفِيهِ فَإِنْ قَاتَلُوكُمْ فَاقْتُلُوهُمْ كَذَلِكَ جَزَاءُ الْكَافِرِينَ</p>
<p>You may fight them to eliminate oppression, and to worship God freely. But if they<br />
refrain, DO NOT AGGRESS; aggression is ONLY PERMITTED AGAINST THE AGGRESSORS. (2:193)</p>
<p>وَقَاتِلُوهُمْ حَتَّى لا تَكُونَ فِتْنَةٌ وَيَكُونَ الدِّينُ لِلَّهِ فَإِنِ انْتَهَوْا فَلا عُدْوَانَ إِلا عَلَى الظَّالِمِينَ</p>
<p>Oh you who believe, do not prohibit the good things that are made lawful by God, and<br />
DO NOT AGGRESS; GOD DOES NOT LIKE THE AGGRESSORS. (5:87)</p>
<p>يَا أَيُّهَا الَّذِينَ آمَنُوا لا تُحَرِّمُوا طَيِّبَاتِ مَا أَحَلَّ اللَّهُ لَكُمْ وَلا تَعْتَدُوا إِنَّ اللَّهَ لا يُحِبُّ الْمُعْتَدِينَ</p>
<p>If they resort to peace, YOU SHALL DO THE SAME, and put your trust in God. He is the<br />
All-Hearing, the All-Knowing. (8:61)</p>
<p>وَإِنْ جَنَحُوا لِلسَّلْمِ فَاجْنَحْ لَهَا وَتَوَكَّلْ عَلَى اللَّهِ إِنَّهُ هُوَ السَّمِيعُ الْعَلِيمُ</p>
<p>If they leave you alone, and refrain from fighting you, and offer you peace, then<br />
GOD GIVES YOU NO JUSTIFICATION FOR FIGHTING THEM (4:90) </p>
<p>إِلا الَّذِينَ يَصِلُونَ إِلَى قَوْمٍ بَيْنَكُمْ وَبَيْنَهُمْ مِيثَاقٌ أَوْ جَاءُوكُمْ حَصِرَتْ صُدُورُهُمْ أَنْ يُقَاتِلُوكُمْ<br />
أَوْ يُقَاتِلُوا قَوْمَهُمْ وَلَوْ شَاءَ اللَّهُ<br />
لَسَلَّطَهُمْعَلَيْكُمْ فَلَقَاتَلُوكُمْ فَإِنِ اعْتَزَلُوكُمْ فَلَمْ يُقَاتِلُوكُمْ وَأَلْقَوْا إِلَيْكُمُ السَّلَمَ<br />
فَمَا جَعَلَ اللَّهُ لَكُمْ عَلَيْهِمْ سَبِيلا</p>
<p> </p>
<p>Contradiction with principle of self-defence</p>
<p>In addition to contradicting the general principle against aggression in the Qur'an, violence against women also contradicts the Qur'anic principle of self-defence, ie. retaliation is only permissible in return for a similar assault or act of violence suffered. The Qur'an restricts such retaliatory action to relatively extreme cases of persecution and murder. Hence, men who beat women for petty reasons such as the wife's <em>'disobedience'</em> to them contradict this principle and commit an act of injustice themselves. This is neither an act of self-defence nor retaliation. The following verses show that retaliation or punishment is only permissible in a similar proportion to aggression carried out against the victim first. In spite of this, the Qur'an advises maximum restraint whenever possible:</p>
<p>When you retaliate, RETALIATE WITH SIMILAR PUNISHMENT TO THAT WHICH YOU ARE INFLICTED.<br />
If you exercise patience, that would be better for those who are patient. (16:126)</p>
<p>وَإِنْ عَاقَبْتُمْ فَعَاقِبُوا بِمِثْلِ مَا عُوقِبْتُمْ بِهِ وَلَئِنْ صَبَرْتُمْ لَهُوَ خَيْرٌ لِلصَّابِرِينَ</p>
<p>Those who RETALIATE WITH SIMILAR PUNISHMENT TO THAT WHICH IS INFLICTED ON THEM and<br />
then they are further attacked with unjust oppression, God will be their supporter.<br />
God is Pardoning and Forgiving. (22:60)</p>
<p>ذَلِكَ وَمَنْ عَاقَبَ بِمِثْلِ مَا عُوقِبَ بِهِ ثُمَّ بُغِيَ عَلَيْهِ لَيَنْصُرَنَّهُ اللَّهُ إِنَّ اللَّهَ لَعَفُوٌّ غَفُورٌ</p>
<p>During the sacred month, acts of aggression may be met with SIMILAR RETALIATION.<br />
Those who transgress against you, RETALIATE WITH SIMILAR PUNISHMENT TO THAT WHICH<br />
YOU ARE INFLICTED. Be conscious of God, and remember that God is with those who<br />
are conscious of Him. (2:194)</p>
<p>الشَّهْرُ الْحَرَامُ بِالشَّهْرِ الْحَرَامِ وَالْحُرُمَاتُ قِصَاصٌ فَمَنِ اعْتَدَى عَلَيْكُمْ فَاعْتَدُوا عَلَيْهِ بِمِثْلِ مَا<br />
اعْتَدَى عَلَيْكُمْ وَاتَّقُوا اللَّهَ<br />
وَاعْلَمُوا أَنَّ اللَّهَ مَعَ الْمُتَّقِينَ</p>
<p>Oh you who believe, THE PRINCIPLE OF SIMILAR RETALIATION APPLIES IN THE CASE OF<br />
MURDER: the free for the free, the slave for the slave and the female for the female.<br />
If remission is made by the victim's kin, grant any reasonable demand and an<br />
equitable compensation. This is an alleviation from your Lord and a mercy. THOSE<br />
WHO TRANSGRESS BEYOND THIS WILL INCUR A PAINFUL PUNISHMENT. (2:178)</p>
<p>يَا أَيُّهَا الَّذِينَ آمَنُوا كُتِبَ عَلَيْكُمُ الْقِصَاصُ فِي الْقَتْلَى الْحُرُّ بِالْحُرِّ وَالْعَبْدُ بِالْعَبْدِ<br />
وَالأُنْثَى بِالأُنْثَى فَمَنْ عُفِيَ لَهُ مِنْ أَخِيهِ<br />
شَيْءٌ فَاتِّبَاعٌ بِالْمَعْرُوفِ وَأَدَاءٌ إِلَيْهِ بِإِحْسَانٍ ذَلِكَ تَخْفِيفٌ مِنْ رَبِّكُمْ وَرَحْمَةٌ<br />
فَمَنِ اعْتَدَى بَعْدَ ذَلِكَ فَلَهُ عَذَابٌ أَلِيمٌ</p>
<p> </p>
<p>Contradiction with principle of reconciliation</p>
<p>Allowing men to beat women contradicts the principle in the Qur'an which encourages peace and reconciliation between a couple. Violence and aggression goes directly against this principle by causing harm, increasing tensions and undoubtedly increasing the chances of a divorce. The following verse clearly states that in a marital dispute, a reconciliation is the ideal outcome if it is agreeable by the couple:</p>
<p>If a wife fears discord or shunning on her husband's part, they may arrange an<br />
agreeable reconciliation between themselves, and RECONCILIATION IS BEST. Even<br />
though mankind's souls are swayed by greed. If you do good and practise self-<br />
restraint, God is well-acquainted with all that you do. (4:128)</p>
<p>وَإِنِ امْرَأَةٌ خَافَتْ مِنْ بَعْلِهَا نُشُوزًا أَوْ إِعْرَاضًا فَلا جُنَاحَ عَلَيْهِمَا أَنْ يُصْلِحَا بَيْنَهُمَا صُلْحًا<br />
وَالصُّلْحُ خَيْرٌ وَأُحْضِرَتِ الأَنْفُسُ الشُّحَّ<br />
وَإِنْ تُحْسِنُوا وَتَتَّقُوا فَإِنَّ اللَّهَ كَانَ بِمَا تَعْمَلُونَ خَبِيرًا</p>
<p>The following verse, immediately after verse 4:34, encourages the appointing of arbiters in an attempt to reach a reconciliation between the couple if possible. It would make no sense for the previous verse to break down the marriage by saying 'beat them' and then in the following verse contradict itself by telling them to attempt reconciliation:</p>
<p>If you fear a breach between them both, appoint arbiters, one from his family and<br />
the other from hers; if they wish for peace, GOD WILL CAUSE THEIR RECONCILIATION:<br />
For God hath full knowledge, and is acquainted with all things (4:35)</p>
<p>وَإِنْ خِفْتُمْ شِقَاقَ بَيْنِهِمَا فَابْعَثُوا حَكَمًا مِنْ أَهْلِهِ وَحَكَمًا مِنْ أَهْلِهَا إِنْ يُرِيدَا إِصْلاحًا<br />
يُوَفِّقِ اللَّهُ بَيْنَهُمَا إِنَّ اللَّهَ كَانَ عَلِيمًا<br />
خَبِيرًا</p>
<p>The following verse encourages forgiveness and attempts at reconciliation instead of increasing aggressions or physical violence. Notice how the verse mentions the recompense for a 'harm' being a harm equal to it, which goes totally against the idea that a man can beat an 'inferior' wife as a form of 'punishment' for some perceived wrongdoing:</p>
<p>The recompense for a harm is a harm equal to it, but IF A PERSON FORGIVES AND MAKES<br />
RECONCILIATION, his reward will be from God: for God does not love those who commit<br />
wrongdoing. (42:40)</p>
<p>وَجَزَاءُ سَيِّئَةٍ سَيِّئَةٌ مِثْلُهَا فَمَنْ عَفَا وَأَصْلَحَ فَأَجْرُهُ عَلَى اللَّهِ إِنَّهُ لا يُحِبُّ الظَّالِمِينَ</p>
<p>God also makes very clear that He expects justice and kindness in the way people are treated and prohibits acts of injustice and oppression. The interpretation of <em>'beat them'</em> is a clear violation of this principle set by God:</p>
<p>God commands JUSTICE AND KINDNESS and giving to the kin. He prohibits indecency,<br />
evil and OPPRESSION / INJUSTICE. He warns you so that you may remember. (16:90)</p>
<p>إِنَّ اللَّهَ يَأْمُرُ بِالْعَدْلِ وَالإِحْسَانِ وَإِيتَاءِ ذِي الْقُرْبَى وَيَنْهَى عَنِ الْفَحْشَاءِ وَالْمُنْكَرِ<br />
وَالْبَغْيِ يَعِظُكُمْ لَعَلَّكُمْ تَذَكَّرُونَ</p>
<p>The following verse advises men to treat women with justice and fairness and specifically tells them to <em>'live with them in kindness'</em>. The verse also encourages compromise, patience and understanding when faced with a negative situation with the partner. This is very much contradictory to the idea of using aggression and physical violence against women in a negative situation:</p>
<p>Oh you who believe, it is not lawful for you to inherit women against their will,<br />
and do not put constraint on them in order to take part of what you have given them,<br />
unless they are guilty of serious indecency. LIVE WITH THEM IN KINDNESS. But if you<br />
dislike them, it may be that you dislike a thing in which God has placed much good.<br />
(4:19)</p>
<p>يَا أَيُّهَا الَّذِينَ آمَنُوا لا يَحِلُّ لَكُمْ أَنْ تَرِثُوا النِّسَاءَ كَرْهًا وَلا تَعْضُلُوهُنَّ لِتَذْهَبُوا بِبَعْضِ مَا<br />
آتَيْتُمُوهُنَّ إِلا أَنْ يَأْتِينَ بِفَاحِشَةٍ<br />
مُبَيِّنَةٍ وَعَاشِرُوهُنَّ بِالْمَعْرُوفِ فَإِنْ كَرِهْتُمُوهُنَّ فَعَسَى أَنْ تَكْرَهُوا شَيْئًا<br />
وَيَجْعَلَ اللَّهُ فِيهِ خَيْرًا كَثِيرًا</p>
<p>The following verse establishes the type of bond and relationship God expects between a couple in a marriage. God expects them to live in contentment, love and mercy in reflection of a sign of God. In a peaceful marital relationship based on love, there should of-course be no room for hostility or aggression, let alone physical violence:</p>
<p>Among His Signs is that He has created for you soulmates from among yourselves, that<br />
you may find CONTENTMENT in them, and He has placed between you LOVE AND MERCY.<br />
Indeed, in that are Signs for those who reflect (30:21)</p>
<p>وَمِنْ آيَاتِهِ أَنْ خَلَقَ لَكُمْ مِنْ أَنْفُسِكُمْ أَزْوَاجًا لِتَسْكُنُوا إِلَيْهَا وَجَعَلَ بَيْنَكُمْ مَوَدَّةً وَرَحْمَةً<br />
إِنَّ فِي ذَلِكَ لآيَاتٍ لِقَوْمٍ يَتَفَكَّرُونَ</p>
<p> </p>
<p>Contradiction with principle of equal punishment</p>
<p>Verse 24:2 of the Qur'an establishes the principle that for both men and women, equal actions lead to equal punishment:</p>
<p>The woman and the man guilty of adultery or fornication, flog each of them with a<br />
hundred stripes. (24:2)</p>
<p>الزَّانِيَةُ وَالزَّانِي فَاجْلِدُوا كُلَّ وَاحِدٍ مِنْهُمَا مِائَةَ جَلْدَةٍ </p>
<p>Taking adultery as one of the most serious wrongdoings in a marital context, it makes no sense to say that in the case of adultery there is equal punishment whereas in a lesser marital argument or wrongdoing there is unequal punishment for the husband and wife. This contradicts the principle of equal punishment because in this case, the husband assumes a right to beat his wife as a punishment for wrongdoings that he perceives from her, whereas the wife is not given the same right to inflict this punishment on the husband for wrongdoings that she perceives.</p>
<p>Let us consider how illogical it is to interpret the verse in this way. In this case, verse 4:34 says that when a wife causes a problem in the marriage, her husband should first talk to her about it, then leave their bed, then beat her apparently in the view of increasing his chances of reconciliation. If we check this meaning against the bigger framework with the principle of <em>'equal behaviour leads to equal punishment'</em>, as established in verse 24:2, this implies that when a husband causes a problem in the marriage, his wife can beat him as a form of punishment. At which, he could invoke verse 4:34 to beat her again, such that they beat each other until possibly killing each other from a continuous cycle of physical violence. Surely, this is ridiculous, makes no sense at all and is contradictory to major prohibitions in the Qur'an. On the contrary, verse 4:128 encourages reconciliation, not physical violence, in the case of a husband causing marital problems.</p>
<p> </p>
<p>Contradiction with principle of defence by oath</p>
<p>The Qur'an establishes that in situations where a man accuses his wife of something, but does not have any witnesses to support his accusations, he would have to at least testify to some authority - in the form of an oath - that he is not lying and that the wrath of God will be upon him if he is lying. Since this relates to witness / testimony in a marital dispute, it can occur in court proceedings which deal with civil or family disputes, where the authority would be the judge and jury:</p>
<p>Those who accuse their wives and have no witnesses except themselves, their testimony<br />
shall be four oaths swearing by God that he is of the truthful. The fifth oath will<br />
be that the wrath of God be upon him if he is of the liars. (24:6-7)</p>
<p>وَالَّذِينَ يَرْمُونَ أَزْوَاجَهُمْ وَلَمْ يَكُنْ لَهُمْ شُهَدَاءُ إِلا أَنْفُسُهُمْ فَشَهَادَةُ أَحَدِهِمْ أَرْبَعُ شَهَادَاتٍ بِاللَّهِ<br />
إِنَّهُ لَمِنَ الصَّادِقِينَ<br />
وَالْخَامِسَةُ أَنَّ لَعْنَتَ اللَّهِ عَلَيْهِ إِنْ كَانَ مِنَ الْكَاذِبِينَ</p>
<p>The verses continue to clarify that in such a case where the husband accuses his wife, the woman has every right to defend herself against his accusations and make a similar testimony that he is lying. Hence, the man's opinion and accusations alone cannot be taken as true for justifying any punishment, without giving the wife the right to defence and testimony:</p>
<p>Punishment will be averted from her if she gives four testimonies swearing by God<br />
that he is of the liars. The fifth oath will be that the wrath of God be upon her<br />
if he is being truthful. (24:8-9)</p>
<p>وَيَدْرَأُ عَنْهَا الْعَذَابَ أَنْ تَشْهَدَ أَرْبَعَ شَهَادَاتٍ بِاللَّهِ إِنَّهُ لَمِنَ الْكَاذِبِينَ<br />
وَالْخَامِسَةَ أَنَّ غَضَبَ اللَّهِ عَلَيْهَا إِنْ كَانَ مِنَ الصَّادِقِينَ</p>
<p>If taking the meaning of 'beat them' in verse 4:34, this would suggest that when a man accuses his wife, for example of flirting with another man, he can make a decision himself to punish the woman by beating and attacking her without giving her a chance to defend herself as the above principle establishes. He could effectively make himself both judge and jury by denying women rights that are given to them in the Qur'an.</p>
<p> </p>
<p>Contradiction with Qur'anic pattern of usage</p>
<p>Whenever the Qur'an uses Da-Ra-Ba ض ر ب to possibly mean a literal hit / strike, the preposition Bi ب , which means <em>'with / by'</em>, is always used in the context. This distinction may have been lost over the years in spoken Arabic as the non-use of such preposition in the meaning of hit / strike is unheard of in the earliest Classical Arabic dictionaries. In every case where the imperative verb Da-Ra-Ba ض ر ب is used in the Qur'an to denote a 'strike', whether idiomatically or otherwise, the Qur'an always qualifies it by either one or both of the following:<br />
</p>
<p><strong>(1)</strong> = What object to use to strike with</p>
<p><strong>AND / OR</strong></p>
<p><strong>(2)</strong> = What part of the body or 'object' to strike<br />
</p>
<p>The following are verses of the Qur'an which use this meaning:</p>
<ul><li>
Strike the rock <strong>(2)</strong> with your staff <strong>(1)</strong> (verse 2:60)
</li>
</ul><ul><li>
Strike him <strong>(2)</strong> with a part of it (heifer) <strong>(1)</strong> (verse 2:73)
</li>
</ul><ul><li>
Strike the rock <strong>(2)</strong> with your staff <strong>(1)</strong> (verse 7:160)
</li>
</ul><ul><li>
Strike off their heads <strong>(2)</strong> and strike off every fingertip <strong>(2)</strong> of them (verse 8:12)
</li>
</ul><ul><li>
Strike off every fingertip <strong>(2)</strong> of them. (verse 8:12)
</li>
</ul><ul><li>
Strike the sea <strong>(2)</strong> with your staff <strong>(1)</strong> (verse 26:63)
</li>
</ul><ul><li>
Strike for them a dry path in the sea <strong>(2)</strong> (as in the verse above) (verse 20:77)
</li>
</ul><ul><li>
Take in your hand a bundle of rushes <strong>(1)</strong>, and strike with it (verse 38:44)
</li>
</ul><p>However, if taking Da-Ra-Ba ض ر ب in verse 4:34 to mean <em>'beat them'</em>, we have an unusual anomaly because the verse does not tell us either <strong>(1)</strong> what object to strike with, or <strong>(2)</strong> what part of the body to strike. This would contradict with the general usage of the word in the Qur'an because it has no association with preposition Bi ب and no clarification on what part of the body to strike or with what object. Such an isolated, unqualified rendition of the word Da-Ra-Ba ض ر ب would also leave it wide open for an aggressive and uncontrolled man to beat his wife in any manner he wanted, with any level of force, attacking any parts of the body and using whatever weapons he desired. Of-course, this does not fit into the Qur'an at all and goes against the Qur'anic pattern of usage whenever a meaning of <em>'hit / strike'</em> is intended.</p>
<p> </p>
<p>The problem of Wa و and no separation in time</p>
<p>Many of those who take the meaning of Da-Ra-Ba ض ر ب in verse 4:34 as 'beat them' feel secure in claiming that <em>'beating is the last step'</em> in the process, <em>'it is only resorted to if other steps have not worked'</em>. Despite beating being a barbaric and unjustified act even as a last step, there is another problem with this understanding in Arabic. The word Wa و , which literally means 'And', used to connect the three steps in the verse, does not necessarily imply a significant separation in time between the steps. Hence, <em>'discuss with them', 'avoid them in bed'</em> and 'اضرب them' do not have to be taken as a sequential series of steps that progress to the next step only when the previous step has had significant time to pass and has failed in reaching a resolution.</p>
<p>The Arabic word Wa و does not always indicate a separation in time but an action that can be performed simultaneously or indeed in a relatively short sequence, unseparated by significant time-spans. Also, if the separator Wa و was to be taken as a separation of disciplinary steps, it would be unusual for the Qur'an to not outline what those time periods may be. There would be no objective criterion to judge each stage, leaving the matter entirely at the subjective whim of the husband, who may very quickly be in an extremely aggressive and angry state. Hence, linguistically, this open nature of the word Wa و in verse 4:34 would allow a man to jump straight to step 3 of the verse and beat his wife without having to make attempts at any of the previous steps.</p>
<p>A different example of a verse using the word Wa و shows how the word does not necessarily imply a separation in time, but instead can be a simultaneous action. In the verse following verse 4:34, verse 4:35 speaks of arranging arbitration by appointing an arbiter from the man's family 'AND (Wa و)' the woman's family:</p>
<p>If you fear a breach between them both, appoint an arbiter from his people AND (Wa و)<br />
an arbiter from her people; if they both desire reconciliation, God will cause them<br />
to reconcile. God is All-Knowing, All-Aware. (4:35) </p>
<p>وَإِنْ خِفْتُمْ شِقَاقَ بَيْنِهِمَا فَابْعَثُوا حَكَمًا مِنْ أَهْلِهِ وَحَكَمًا مِنْ أَهْلِهَا إِنْ يُرِيدَا إِصْلاحًا<br />
يُوَفِّقِ اللَّهُ بَيْنَهُمَا إِنَّ اللَّهَ كَانَ عَلِيمً خَبِيرًا</p>
<p>Clearly, appointing arbiters from both sides needs to be done at the <em>same time</em> in order to make a timely arrangement. It would neither be appropriate nor necessary for one to be done after the other with any significant passage of time.</p>
<p>Even in the verse after that, verse 4:36 uses the word Wa و to refer to the sole worship of one God without any partners. The verse encourages people to serve God 'AND (Wa و)' not join partners with Him:</p>
<p>Serve God AND (Wa و) do not join any partners with Him (4:36)</p>
<p>وَاعْبُدُوا اللَّهَ وَلا تُشْرِكُوا بِهِ شَيْئًا</p>
<p>This is clearly not a separation in time but rather two related actions that need to be carried out simultaneously, i.e. Worship God at the same time as not associating partners with Him. There are many other examples of this in the Qur'an, such as <em>'obeying God and (Wa و) the messenger'</em> - eg. verse 64:12, which are simultaneous actions done at the same time.</p>
<p>Even when the Qur'an uses Wa و in a context where a sequence is implied, the steps are not necessarily separated over a significant period of time and can all be done in a single session or period. For example, verse 5:6 outlines the steps taken for performing ablution:</p>
<p>Oh you who believe, When you stand up for prayer, wash your faces AND (Wa و)<br />
your hands to the elbows AND (Wa و) wipe your heads AND (Wa و) your feet to<br />
the ankles. (5:6)</p>
<p>يَا أَيُّهَا الَّذِينَ آمَنُوا إِذَا قُمْتُمْ إِلَى الصَّلاةِ فَاغْسِلُوا وُجُوهَكُمْ وَأَيْدِيَكُمْ إِلَى الْمَرَافِقِ<br />
وَامْسَحُوا بِرُءُوسِكُمْ وَأَرْجُلَكُمْ إِلَى الْكَعْبَيْنِ</p>
<p>These steps are also not separated by any significant time periods as they are done in immediate succession to one another in a single sitting of performing ablution. The verse provides a general sequence but does not strictly state that the steps must be performed in the specific order they are mentioned in the verse. This again shows just how open-ended verse 4:34 would become if taking the meaning of 'beat them' because a man in an angry state could simply choose in which order he wishes to interpret verse 4:34 and may decide to beat his wife immediately.</p>
<p> </p>
<p>Support in Published English Translations</p>
<p>The following are published English translations of the Qur'an which support the interpretation of <em>'shun / leave'</em> as discussed in this article:<br />
</p>
<p><strong>Bilal Muhammad </strong></p>
<p>Men and women support one another, because God has given each of them more than the<br />
other, and because they spend from their wealth. So the righteous women, being loyal,<br />
maintain in their absence what God would have them maintain. As for those whom you<br />
suspect disloyalty, advise them, refrain from sleeping with them, and SEPARATE FROM<br />
THEM. However, if they return to loyalty, do not try to harm them, for God is the<br />
Most High, the Great.</p>
<p><strong>Hamid S. Aziz</strong></p>
<p>Men are qawwam (have charge of, are protectors, maintainers) of women in that Allah<br />
hath made them superior in strength (or advantages), and in that they expend of their<br />
wealth (in support of women). So virtuous women are devoted (or obedient), careful<br />
(in their husband's) absence, as Allah has cared for them. But those whose<br />
perverseness you fear, admonish them (first) and (then) remove them from your<br />
bedchambers, and (lastly) chastise them lightly (or punish by showing disapproval,<br />
WITHDRAWING AFFECTION, SEPARATING); but if they obey you, then do not seek a way<br />
against them; verily, Allah is Exalted and Great.</p>
<p><strong>Laleh Bakhtiar </strong></p>
<p>Men are supporters of wives because God gave some of them an advantage over others<br />
and because they spent of their wealth. So the females, ones in accord with morality<br />
are the females, ones who are morally obligated and the females, ones who guard the<br />
unseen of what God kept safe. And those females whose resistance you fear, then<br />
admonish them (f) and abandon them (f) in their sleeping places and GO AWAY FROM THEM<br />
(f). Then if they (f) obeyed you, then look not for any way against them (f). Truly,<br />
God had been Lofty, Great. </p>
<p><strong>Mohammad Tahir-ul-Qadri </strong></p>
<p>Men are guardians of women, because Allah has made one superior to the other,<br />
and (also) because men spend their wealth (on them). So the pious wives are obedient.<br />
They guard (their chastity) in the absence of their husbands with the protection of<br />
Allah. But those women whom you fear will disobey and defy, admonish them; and (if<br />
they do not amend) separate them (from yourselves) in beds; and (if they still do not<br />
improve) TURN AWAY FROM THEM, STRIKING A TEMPORARY PARTING. Then if they become<br />
cooperative with you, do not seek any way against them. Surely, Allah is Most High,<br />
Most Great. </p>
<p><strong>Muhammad Ahmed & Samira Ahmed </strong></p>
<p>The men (are) taking care of matters for livelihood on (for) the women with what<br />
God preferred/favoured some of them (men and women) on some, and with what they<br />
spent from their (M) properties/possession , so the correct/righteous females are<br />
obeying humbly , worshipping humbly, protecting/safekeeping to the invisible with<br />
what God protected ; and those whom (F) you fear their (F) quarrel (disobedience),<br />
so advise/warn them (F) and desert/abandon them (F) in the place of lying down<br />
(beds), and IGNORE/DISREGARD/push them (F) , so if they obeyed you, so do not<br />
oppress/transgress on them (F) a way/method, that God was/is high, mighty/great.</p>
<p><strong>Qur'an - A Reformist Translation</strong></p>
<p>The men are to support the women by what God has gifted them over<br />
one another and for what they spend of their money. The reformed<br />
women are devotees and protectors of privacy what God has protected.<br />
As for those women from whom you fear disloyalty, then you shall<br />
advise them, abandon them in the bedchamber, and SEPARATE FROM THEM;<br />
if they obey you, then do not seek a way over them; God is High, Great.</p>
<p><strong>The Monotheist Group</strong></p>
<p>The men are to support the women with what God has bestowed upon them over one<br />
another and for what they spend of their money. The upright females are dutiful;<br />
keeping private the personal matters for what God keeps watch over. As for those<br />
females from whom you fear desertion, then you shall advise them, and abandon them<br />
in the bedchamber, and SEPARATE FROM THEM. If they respond to you, then do not seek<br />
a way over them; God is Most High, Great. </p>
<p> </p>
<p>Suggested Translation of Verse 4:34</p>
<p>Men are to support women from what God has given some more than others<br />
and from what they spend from their wealth. The righteous women are those<br />
who are devoted to God, guarding the unseen as God would have them guard.<br />
As for those from whom you fear discord, discuss with them, avoid them in bed<br />
and shun them. If they pay heed to you, do not seek a way against them.<br />
God is Exalted and Almighty. </p>
<p> </p>
<p>Conclusion</p>
<p>Considering the above analysis, we can conclude that verse 4:34 of the Qur'an does not carry any violent expression against women and had never intended for it to have such meaning. Rather, the much more likely meaning of Da-Ra-Ba ض ر ب in verse 4:34 is to <em>'turn away from / leave / shun'</em> women in order to make attempts at reconciliation at times of marital discord. The use of similar wording in verse 4:128 suggests that the same steps can be taken by either the wife or the husband, regardless of who is at fault and regardless of the exact type of marital discord involved. This provides the following logical steps which can be taken by either the wife or husband if it may help resolve the tensions in their particular marital problem:</p>
<ol><li>
<strong>Talk to them about it:</strong> This is an important first step in any type of disagreement or argument. Communication and discussion is a very effective way to reach better mutual understanding of each side and to possibly arrive at some form of agreement. This should be done in a polite and respectable manner by both partners together; it does not mean one person is <em>'admonishing'</em> or <em>'telling the other off'</em>.<br />
</li>
<li>
<strong>Avoid them in bed:</strong> If no agreement can be made through discussion and communication, especially if there are high tensions in the marital disagreement, it may be necessary to avoid each other in the bed / bedroom to try and ease the tensions. This step is not strictly about avoiding sex or sexual contact only. It is more generally about the couple avoiding in bed without a specific suggestion of avoiding sex. In other words, <em>'avoiding in bed'</em> could mean sleeping in separate beds or avoiding in bed in general, depending on the situation.<br />
</li>
<li>
<strong>Shun / leave them</strong>: If avoiding in the sleeping place as well as communication / discussion does not ease tensions in the marital conflict, it may be necessary to take further steps of separation in order to better assess the situation and increase chances of a reconciliation. In a situation of high marital tension, separation is best as a 'cooling-off' period until things improve and calm down. The separation may start off in the house, from avoiding in bed to other areas in the house, to eventually leaving the house if necessary on a temporary basis. Separation allows both partners to rethink the situation carefully and consider whether a reconciliation can be reached by themselves or if they need to arrange arbiters – as per the next verse 4:35 – for a possible divorce.
</li>
</ol><p>According to verse 2:231 discussed earlier, divorce would be more suitable as a final step as opposed to a marriage where there is violence against the woman or the woman living under constant threat of violence.</p>
<p>As for those who insist that God allows them to beat women, evil has been made good-seeming to them and they have attributed lies to God. Many simply blind-follow what their parents and forefathers have been doing in their cultures and traditions, even when they commit acts of evil and follow falsehood. God warns people against blind-following evil practices and tells them not to attribute lies to God:</p>
<p>If they commit evil acts, they say: "We found our parents doing it, and God ordered<br />
us to do it." Say:"God never commands evil. Do you attribute to God what you do not<br />
know?" (7:28)</p>
<p>وَإِذَا فَعَلُوا فَاحِشَةً قَالُوا وَجَدْنَا عَلَيْهَا آبَاءَنَا وَاللَّهُ أَمَرَنَا بِهَا قُلْ إِنَّ اللَّهَ لا يَأْمُرُ بِالْفَحْشَاءِ<br />
أَتَقُولُونَ عَلَى اللَّهِ مَا لا تَعْلَمُونَ</p>
<p>Men who beat their wives commit an evil, selfish and criminal act of violence which must be punished both through prosecution in a legal system and by the punishment of God. In the verses which follow the one above, God makes clear that these people follow the works of the devil and they do this even with false belief that they are on the right path:</p>
<p>Some of these He has guided, whereas others have strayed into misguidance. That is<br />
because they take the devils as allies instead of God. Even then, they think they<br />
are rightly guided! (7:30)</p>
<p>فَرِيقًا هَدَى وَفَرِيقًا حَقَّ عَلَيْهِمُ الضَّلالَةُ إِنَّهُمُ اتَّخَذُوا الشَّيَاطِينَ أَوْلِيَاءَ مِنْ دُونِ اللَّهِ وَيَحْسَبُونَ<br />
أَنَّهُمْ مُهْتَدُونَ</p>
<p>Despite these verses making clear that violence against women is a Satanic act of evil, we have seen in this article that such practices contradict many other principles within the Qur'an itself. The principles relating to aggression, reconciliation and equal punishment stand in addition to the overriding principles of justice, tolerance, compassion and use of our God-given conscience. Contradicting these principles after claiming to believe in them is a sign of hypocrisy. God makes a stern warning against those who fall into hypocrisy, stating that they will be severely punished in Hellfire:</p>
<p>The hypocrites will be in the lowest pit of Hellfire. You will find nobody to help<br />
them. (4:145)</p>
<p>إِنَّ الْمُنَافِقِينَ فِي الدَّرْكِ الأَسْفَلِ مِنَ النَّارِ وَلَنْ تَجِدَ لَهُمْ نَصِيرًا</p>
<p> </p>
<p>Further Reading</p>
<p>The following websites provide support for the interpretation of <em>'shun / leave'</em> in verse 4:34 as discussed in this article:</p>
<p><strong>A deeper look at the word 'Daraba' ('to beat') in the Qur'an</strong><br /><a href="http://quransmessage.com/articles/a%20deeper%20look%20at%20the%20word%20dharaba%20FM3.htm">http://quransmessage.com/articles/a%20deeper%20look%20at%20the%20word%20dharaba%20FM3.htm</a></p>
<p><strong>A look at the meaning of “Daraba” in the Quran</strong><br /><a href="http://www.al-islam.org/hidden-truths-gods-word-sayyid-mujtaba-musawi-lari/look-meaning-%E2%80%9Cdaraba%E2%80%9D-quran">http://www.al-islam.org/hidden-truths-gods-word-sayyid-mujtaba-musawi-lari/look-meaning-%E2%80%9Cdaraba%E2%80%9D-quran</a></p>
<p><strong>Daraba</strong><br /><a href="https://ifoceanswereink.wordpress.com/2017/07/20/daraba/">https://ifoceanswereink.wordpress.com/2017/07/20/daraba/</a></p>
<p><strong>Does Qur'anic verse 4:34 “allow a superior husband to beat his inferior, disobedient wife?” </strong><br /><a href="http://www.cie.ugent.be/bogaert/bogaert4.htm">http://www.cie.ugent.be/bogaert/bogaert4.htm</a></p>
<p><strong>Does the Qur'an really sanction beating of wives?</strong><br /><a href="http://quransmessage.com/articles/does%20the%20quran%20sanction%20wife%20beating%20FM3.htm">http://quransmessage.com/articles/does%20the%20quran%20sanction%20wife%20beating%20FM3.htm</a></p>
<p><strong>Errors in English Translations of the Quran</strong><br /><a href="http://19.org/blog/errors-in-english-translations-of-the-quran">http://19.org/blog/errors-in-english-translations-of-the-quran</a></p>
<p><strong>Free-Minds.org - Are women to be beaten?</strong><br /><a href="http://www.free-minds.org/are-women-be-beaten">http://www.free-minds.org/are-women-be-beaten</a></p>
<p><strong>Grand Qur'aan has prohibited domestic violence negating erroneous “belief” of beating one's wife</strong><br /><a href="http://haqeeqat.pk/English%20Tafsir%20e%20Haqeeqat/09.%20Women/2.Erroneous%20belief%20of%20beating%20wife..htm">http://haqeeqat.pk/English%20Tafsir%20e%20Haqeeqat/09.%20Women/2.Erroneous%20belief%20of%20beating%20wife..htm</a></p>
<p><strong>Is Beating Women Permitted in Islam?</strong><br /><a href="https://issuu.com/islamophobiadebunked/docs/is_beating_women_permitted_in_islam">https://issuu.com/islamophobiadebunked/docs/is_beating_women_permitted_in_islam</a></p>
<p><strong>Reflections on the Bahai teachings - Beat your wives?</strong><br /><a href="http://senmcglinn.wordpress.com/email-archive/beat-your-wives/">http://senmcglinn.wordpress.com/email-archive/beat-your-wives/</a></p>
<p><a href="http://www.quranverse434.com/#fnt__1">1)</a> LANE. E.W, Edward Lanes Lexicon, Williams and Norgate 1863, Volume 5, pages 1777 to 1783</p>
<p><a href="http://www.quranverse434.com/#fnt__2">2)</a> AL-ZUBAIDI,​ M. Taj al-Arus, Volume 3, pages 237 to 254</p>
<p><a href="http://www.quranverse434.com/#fnt__3">3)</a> Dictionary.com: <a href="http://dictionary.reference.com/browse/hit">http://dictionary.reference.com/browse/hit</a></p>
<p><a href="http://www.quranverse434.com/#fnt__4">4)</a> Dictionary.com: <a href="http://dictionary.reference.com/browse/cut">http://dictionary.reference.com/browse/cut</a></p>
<p><a href="http://www.quranverse434.com/#fnt__5">5)</a> Dictionary.com: <a href="http://dictionary.reference.com/browse/strike">http://dictionary.reference.com/browse/strike</a></p>
<p><a href="http://www.quranverse434.com/#fnt__6">6)</a> Dictionary.com: <a href="http://dictionary.reference.com/browse/shun">http://dictionary.reference.com/browse/shun</a></p>
<p><a href="http://www.quranverse434.com/#fnt__7">7)</a> TheFreeDictionary: <a href="http://www.thefreedictionary.com/shun">http://www.thefreedictionary.com/shun</a></p>
<p><a href="http://www.quranverse434.com/#fnt__8">8)</a> Oxford English Dictionary: <a href="http://www.oxforddictionaries.com/definition/english/shun">http://www.oxforddictionaries.com/definition/english/shun</a></p>
<p><a href="http://www.quranverse434.com/#fnt__9">9)</a> Wikimedia.org: <a href="http://commons.wikimedia.org/wiki/File:The_%E2%80%98Uthman_Qur%27an_-_Kufic.jpg">http://commons.wikimedia.org/wiki/File:The_%E2%80%98Uthman_Qur%27an_-_Kufic.jpg</a></p>
<p><a href="http://www.quranverse434.com/#fnt__10">10)</a> Teaching the Middle East: <a href="http://teachmiddleeast.lib.uchicago.edu/foundations/golden-age-islam/image-resource-bank/image-06.html">http://teachmiddleeast.lib.uchicago.edu/foundations/golden-age-islam/image-resource-bank/image-06.html</a></p>
<p><a href="http://www.quranverse434.com/#fnt__11">11)</a> Wikimedia.org: <a href="http://en.wikipedia.org/wiki/File:Kufi.jpg">http://en.wikipedia.org/wiki/File:Kufi.jpg</a></p>
<p><a href="http://www.quranverse434.com/#fnt__12">12)</a> Wikimedia.org: <a href="http://en.wikipedia.org/wiki/File:Qur%27an_folio_11th_century_kufic.jpg">http://en.wikipedia.org/wiki/File:Qur%27an_folio_11th_century_kufic.jpg</a></p>
<p><a href="http://www.quranverse434.com/#fnt__13">13)</a> Islamic-Awareness.org: <a href="http://www.islamic-awareness.org/Quran/Text/Mss/soth.html">http://www.islamic-awareness.org/Quran/Text/Mss/soth.html</a></p>
<p><a href="http://www.quranverse434.com/#fnt__14">14)</a> GACEK. A. (2009) Arabic Manuscripts - A Vademecum for Readers, page 288</p>
<p><a href="http://www.quranverse434.com/#fnt__15">15)</a> SEMAAN K. L. (1968) Linguistics in the Middle Ages Phonetic Studies in Early Islam, page 15</p>
<p><a href="http://www.quranverse434.com/#fnt__16">16)</a> LEAMAN, O. (2006) The Qur'an: An Encyclopedia, page 137</p>
<p><a href="http://www.quranverse434.com/#fnt__17">17)</a> KHAN, G. (1990-1991) Manuscripts of the Middle East (5), page 57</p>
<p><a href="http://www.quranverse434.com/#fnt__18">18)</a> MCAULIFFE, J. D. (2006) The Cambridge Companion to the Qur'an, page 149</p>
<p><a href="http://www.quranverse434.com/#fnt__19">19)</a> MCAULIFFE, J. D. (2006) The Cambridge Companion to the Qur'an, page 150</p>
<p><a href="http://www.quranverse434.com/#fnt__20">20)</a> REYNOLDS G. S. (2007) The Qur’an in Its Historical Context, page 2</p>
<p><a href="http://www.quranverse434.com/#fnt__21">21)</a> REYNOLDS G. S. (2007) The Qur’an in Its Historical Context, page 2</p>
<p><a href="http://www.quranverse434.com/#fnt__22">22)</a> REYNOLDS G. S. (2007) The Qur’an in Its Historical Context, page 3</p>
<p><a href="http://www.quranverse434.com/#fnt__23">23)</a> WIGHTWICK J., GAAFAR M. (2005) Mastering Arabic Grammar, page 109</p>
<p><a href="http://www.quranverse434.com/#fnt__24">24)</a> ALHAWARY M. T. (2011) Modern Standard Arabic Grammar: A Learner's Guide, page 215</p>
<p><a href="http://www.quranverse434.com/#fnt__25">25)</a> ZIADEH F. J. (2003) An Introduction to Modern Arabic, page 130</p>
<p><a href="http://www.quranverse434.com/#fnt__26">26)</a> WICKENS G. M. (1980) Arabic Grammar - A First Workbook, page 64</p>
<p><a href="http://www.quranverse434.com/#fnt__27">27)</a> MASUD A. A. (2001) Arabic Morphology and Phonology based on the Marah Al-Awrah p174</p>
<p><a href="http://www.quranverse434.com/#fnt__28">28)</a> LANE. E.W, Edward Lanes Lexicon, Williams and Norgate 1863, Volume 5, page 1779</p>
<p><a href="http://www.quranverse434.com/#fnt__29">29)</a> LANE. E.W, Edward Lanes Lexicon, Williams and Norgate 1863, Preface, xxxi</p>
<p><a href="http://www.quranverse434.com/#fnt__30">30)</a> AL-ZUBAIDI, M. Taj al-Arus, Volume 3, page 241</p>
<p><a href="http://www.quranverse434.com/#fnt__31">31)</a> BENJAMINS J. (2001) The Arabic Verb: Form and Meaning in the Vowel-lengthening Patterns, page 104</p>
<p><a href="http://www.quranverse434.com/#fnt__32">32)</a> ABU-SHAQRA F. (2007) Arabic - An Essential Grammar, page 117</p>
<p><a href="http://www.quranverse434.com/#fnt__33">33)</a> NACEREDDINE A. (2009) A New Approach to Teaching Arabic Grammar, page 145</p>
<p><a href="http://www.quranverse434.com/#fnt__34">34)</a> BADAWI E.M., HALEEM M. A. (2010) Arabic-English Dictionary of Qur'anic Usage, page 785</p>
<p><a href="http://www.quranverse434.com/#fnt__35">35)</a> BADAWI E.M., HALEEM M. A. (2010) Arabic-English Dictionary of Qur'anic Usage, page 777</p>
<p><a href="http://www.quranverse434.com/#fnt__36">36)</a> BADAWI E.M., HALEEM M. A. (2010) Arabic-English Dictionary of Qur'anic Usage, page 940</p>
<p><a href="http://www.quranverse434.com/#fnt__37">37)</a> BADAWI E.M., HALEEM M. A. (2010) Arabic-English Dictionary of Qur'anic Usage, page 1034</p>
<p><a href="http://www.quranverse434.com/#fnt__38">38)</a> BADAWI E.M., HALEEM M. A. (2010) Arabic-English Dictionary of Qur'anic Usage, page 576</p>
<p><a href="http://www.quranverse434.com/#fnt__39">39)</a> BADAWI E.M., HALEEM M. A. (2010) Arabic-English Dictionary of Qur'anic Usage, page 612</p>
<p><a href="http://www.quranverse434.com/#fnt__40">40)</a> LANE. E.W, Edward Lanes Lexicon, Williams and Norgate 1863, Volume 5, page 1775</p>
<p> </p>
<p>Taken from: <a href="http://www.quranverse434.com/">http://www.quranverse434.com/</a></p>
</div>
Wed, 23 Aug 2017 06:38:45 +0000layth201 at http://free-minds.orgRules of Engagementhttp://free-minds.org/rules-engagement
<span property="schema:name" class="field field--name-title field--type-string field--label-hidden">Rules of Engagement</span>
<div class="field field--name-taxonomy-vocabulary-1 field--type-entity-reference field--label-hidden field__items">
<div class="field__item"><a href="http://free-minds.org/category/women" hreflang="en">Women</a></div>
</div>
<span rel="schema:author" class="field field--name-uid field--type-entity-reference field--label-hidden"><span lang="" about="http://free-minds.org/user/1" typeof="schema:Person" property="schema:name" datatype="" xml:lang="">admin</span></span>
<span property="schema:dateCreated" content="2011-08-30T11:14:26+00:00" class="field field--name-created field--type-created field--label-hidden">Tue, 08/30/2011 - 19:14</span>
<div class="field field--name-field-article-picture field--type-image field--label-hidden field__item"> <img src="http://free-minds.org/sites/default/files/engage.jpg" width="259" height="194" alt="" typeof="foaf:Image" /></div>
<div property="schema:text" class="clearfix text-formatted field field--name-body field--type-text-with-summary field--label-hidden field__item"><p>There has been a lot of eye-opening debate on the Free-minds <a href="http://www.free-minds.org/forum">discussion board </a>about the topics of engagement and marriage. I wholeheartedly agree with the opinion that we need to understand the original Quranic language as opposed to interpretations where the meaning of the words has been twisted by Talmudic Muslim (Sunni) distortions. One example is the expression “ma malakat aymanukum” which literally means “that possessed by your oath.” When studying the Quran, I had found that in many cases the literal translation of expressions provides a more accurate and consistent indication of their meaning than traditional interpretations. For example, the expression “ma malakat aymanukum” has been traditionally translated as “spoils/captives of war” when in fact the Arabic word for captives of war is “asra” and the Prophet was strongly prohibited from keeping war captives (see 8:67). Moreover, slavery is against God’s natural system. Enslaving and raping women during conflict is not an act of righteous people, it is an act of tyrannical people such as the people of Pharaoh (For example, see 2:49). Only God knows how many mothers, daughters, and sisters have been violated this way since the institutionalization of this tyranny into the “Taghoot” hundreds of years after the Prophet’s death (For example, see Taghoot of Bukhari, Volume 1, Book of Salat, Hadith Number 367, or for the Arabic original see <a href="http://hadith.al-islam.com/Display/Display.asp?Doc=0&Rec">http://hadith.al-islam.com/Display/Display.asp?Doc=0&Rec</a> = 622, and many others).</p>
<p>I tried to apply logical analysis to reconstruct the appropriate sequence of events leading to marriage from the Quran. Before I start, I would like to give my interpretation based on the Quran alone of “ma malakat aymanukum” and as the analysis proceeds, we will be able to see if this interpretation is consistent with all the verses where the expression is mentioned, unless God wills otherwise.</p>
<p>There are two types of family relations in the Quran:</p>
<p>1. “Ulu al korba”: Those related to you biologically.</p>
<p>2 “Ma malkat aymanukum”: Those related to you by your oath. In the case of a single man this is the oath of engagement to marry. In the case of a custodian this is the oath of adoption or financial support. Following are the list of verses where this expression occurs and the context of each occurrence:</p>
<ul><li>
Who you made an oath to marry: (4:3,4:24, 4:25, 23:6, 33:50, 33:52, 70:30)</li>
<li>
Who you made an oath to adopt/take custody of: (24:31, 24:33, 24:58, 33:55)</li>
<li>
Who you made an oath to financially support in general: (4:33, 4:36, 16:71, 30:28)</li>
</ul><p>Another important word that we need to understand is “mohsanat” (See 4:24,25, 24:4, 24:23, 24:33, 5:5) which comes from the root H(o)SN which means protect. So “mohsanat” literally means protected.</p>
<p><em>“Your mothers, and your daughters, and your sisters, and your paternal aunts, and your maternal aunts, and your nieces, and your mothers from the lactation, and your sisters from the lactation, and your wives' mothers, and your stepdaughters who are in your custody from your wives whom you entered/(had intercourse) with them, are forbidden to you. If you have not entered/(had intercourse) with them, then no offense is on you, and (also forbidden on you are) your biological sons' lawful wives and that you combine between two sisters, except what had passed. God is forgiving, merciful. And the protected (“mohsanat”) from the women except who your oath possessed/(who is engaged to you) as God decreed on you…” (4:23-24)</em></p>
<p>The word “except” in the verse logically implies that “ma malakat aymanukum” is a subset of “mohsanat” (see figure at the end of the article). Some have interpreted the exemption of the “ma malakat aymanukum” from being forbidden as a license to have intercourse with her. However, the word forbidden as it applies to all the women listed in 4:23 prohibits us from even having feelings of attraction towards them. Therefore, the exception to “ma malakat aymanukum” is simply a license to have feelings of attraction towards her and to express those feelings to her. The same logic can be applied to verses 23:5-6 where sexual intercourse is never mentioned.</p>
<p>All women are “mohsanat” or protected. They can be protected in two ways, either by their own maturity (self-protected) or by their parents. Verse 4:25 addresses those who are not able to directly reach women that they are attracted to in order to initiate the marriage courtship process. In this case, the man may seek an arranged marriage from a family-protected woman. However, because those women are identified as “ma malakat aymanukum,” the oath of engagement is mandatory:</p>
<p><em>“And who from you is not able to reach to marry the protected women, so marry from what your oath possesses from your immature/(family protected) believing women, and God is more knowing about your belief. You are from one another, so marry them with their families' permission, and give them their rewards with kindness, protected, not fornicating, and not taking multiple takers. So when they become self-protected (through marriage), if they commit illegal sexual activity, on them is half the punishment of the (already) self-protected, that is for those who feared corruption from you, and being patient is better for you, and God is forgiving, merciful.” (4:25)</em></p>
<p>Here “min ma malakat aymanukum” means from what you made the oath of engagement to. The use of the logical expression “from” is due to the fact that one may have to go through the engagement process several times until he finds a suitable bride.</p>
<p>From 24:33 it can be shown that parents should not coerce the women under their protection to marry:</p>
<p><em>“… And do not coerce your immature/(family protected) women on the unlawful/non-consenting seeking (of non-consentual marriage), if they wanted self-protection (from arranged marriage), to seek the low life's vanities, and whomever coerces them, then God after they have been coerced is forgiving, merciful.” (24:33)</em></p>
<p>Traditionally, the word “BaGhA’a” has been interpreted to mean prostitution. However, the word’s literal meaning is to seek beyond what is lawful/consentual. Also, as opposed to prostitution which is a gross sin, there are some examples of women who later became happy with men that they were coerced into marrying, hence God’s forgiving statement at the end of the verse.</p>
<p>When we read further in verse 4:24, it is clear that an important prerequisite for all men who want to marry is that they should be mature/self-protected (“mohsanin”):</p>
<p><em>“… And beyond that it is permitted for you that you seek (marriage) with your wealth, with self-protection (maturity), and without fornication. So what you enjoyed from them, give them their obligatory rewards, and there is no offense on you in what you mutually agreed on after the obligation, indeed God is knowledgeable, judicious.” (4:24)</em></p>
<p>Let’s summarize what we deduced so far from the Quranic verses:</p>
<ul><li>
Parent-protected women must be engaged for a period before getting married (i.e. they become “ma malakat aymanukum”), i.e. a period of engagement is mandatory.</li>
<li>
It follows that in the case of self-protected women, the mandatory oath of engagement is optional and the couple can be married right away if they so desire.</li>
<li>
Parent-protected women must be married with their family’s permission while it is optional for self-protected women to get their family’s permission to marry.</li>
<li>
Parent-protected women cannot be coerced to marry if they decide at any time during the engagement period that they want to invoke self-protection (from arranged marriage).</li>
<li>
Once they are married, or invoke self-protection from arranged marriage they are considered self-protected.</li>
<li>
Now it may seem a little liberal for a woman to be considered mature/self-protected just by saying so. But remember the conditions for invoking self-protection have been created by the proposing man and the woman’s parents. The proposing man must have thought that she is mature enough to marry, otherwise he wouldn’t have proposed to her parents. Moreover, her parents agreed to the marriage so they must have also thought that she is mature enough to get married, thus she is mature enough to be self-protected.</li>
<li>
If they do go through with the arranged marriage, then due to their relative immaturity and/or their marriage being arranged (perhaps not out of love), their punishment for having illegal sexual activity is half that of those who married while self-protected.</li>
<li>
As for the men, there is no exception, they must have reached self-protection/maturity before they can get married.</li>
</ul><p>The other meaning of “ma malkat aymanukum” is clear when parents are addressed as opposed to single men seeking marriage as we see in the first part of 24:33:</p>
<p><em>“And those who do not find marriage should refrain/be chaste until God enriches them from His blessing, and those who seek the (marriage) contract from those your oath possessed/(your adopted children), so make contract with them, if you knew goodness in them, and give them from God's wealth which He gave you...” (24:33)</em></p>
<p>In this case, since parents are addressed, what is meant by “ma malkat aymanukum” is one’s adopted children. God didn’t forbid adoption in the Quran. The only restriction on adopting children in the Quran is that they must be named after their biological father and it must be known to everybody that they are adopted (see 33:4,5). Verse 3:37 confirms that adoption is not forbidden since Zakaria adopted/took custody of Maryam. In addition, the Prophet himself adopted Zaid.</p>
<p>Following are the sequence of steps prescribed in the process of marriage.</p>
<p>Step 1. Oath of Engagement (mandatory for parent-protected, optional for self-protected):</p>
<p><em>“And there is no offense by you, in what you propose to engage women or you concealed in yourselves, God knew that you will remember them. However, do not date them secretly, except to say good/polite sayings, and do not intend the marriage’s bond until the (marriage) contract’s predetermined time is reached, and know that God knows what is in yourselves, so be cautious of Him, and know that God is forgiving, clement.” (2:235)</em></p>
<p>Verse 2:235 provides the definition for engagement. The word Kh(o)TB(a)t in 2:235 has the following connotations:</p>
<ul><li>
Explanation in response to query (20:95, 38:20)</li>
<li>
Demand (38:23)</li>
<li>
Engage in conversation (11:37, 23:27, 25:63)</li>
</ul><p>Therefore the purpose of the couple getting engaged is to engage in conversation to find out if they are compatible before marriage. As clear from 2:235, engaged couples can meet in secret only if they do it to engage in conversation about good as opposed to sin. They are also not to intend to consummate the marriage through its physical bond (intercourse) before the preset time that is agreed on which, as we will see below, is after marriage.</p>
<p>Step 2. Marriage:</p>
<p>N(a)K(a)H: To marry (See 2:221, 2:230, 2:232, 2:235, 2:237, 4:3, 4:6, 4:22, 4:25, 4:127, 24:3, 24:32, 24:33, 24:60, 28:27, 33:49, 33:50, 33:53, 60:10)</p>
<p>Verses 33:49, 2:236 and 2:237 clearly demonstrate that “nakah” simply means “to marry” and it doesn’t imply intercourse:</p>
<p><em>“O, you who believed, if you married the believing women then you divorced them before having intercourse with them, then they do not owe you a waiting period for you to calculate, so gratify them, and release them a beautiful release” (33:49)</em></p>
<p>Accordingly, we can logically conclude that the predetermined time for the consummation of marriage (intercourse) must occur after marriage.</p>
<p>Step 3. Consummation of Marriage:</p>
<p>There are three expressions in the Quran that describe consummation of marriage:</p>
<p>- “Okdat alnikah,” Marriage’s physical bond, i.e. intercourse (See 2:235, 2:237)</p>
<p>- “M(a)Ss(a)Ss” (For example: 2:236, 2:237, 33:49…)</p>
<p>- “D(a)Kh(a)L” (For example: 4:23,…)</p>
<p><em>“…and do not intend the marriage’s bond until the (marriage) contract’s predetermined time is reached…”(2:235)</em></p>
<p>The final step is the consummation of marriage. A date for the consummation of marriage must be set prior to getting married. The predetermined date can be anytime after the marriage (step 2) above.</p>
<p>If a couple gets divorced after marriage but before its consummation, then only half the agreed upon grant is obligatory (see 2:237).</p>
<p>The Issue of Polygamy</p>
<p>Because people usually interpret it through the Sunni lens, verse 4:3 has been the source of much controversy. Now let’s see if we can correctly interpret it armed with our new Quran alone based understanding:</p>
<p><em>“And if you feared that you will not be equitable in the orphans, so marry those who consented to you from the women two (widows), three (widows), and four (widows). If you feared that you will not be just, so one (widow) or that who your oath possessed/(engaged to you), this is closer to you not incurring hardship” (4:3)</em></p>
<p>One of the difficulties that made the Sunni interpretation illogical is the logical operator “or” before “ma malakat aymanukum.” It just didn’t make much sense to be able to marry either one to four women on the one hand, or captives of war on the other hand. Also, the Sunni interpreters conveniently ignored the first part of the verse which specifically limits the ability to marry more than one woman to the case where orphans are involved, i.e. those women can only be widows. Since widows have been married before, they are considered self-protected and they don’t have to get engaged before getting married. The logical operator “or” now makes sense because it gives the choice between marrying one self-protected woman where the oath of engagement is not required or one family-protected woman where the oath of engagement is mandatory.</p>
<p>As far as we can tell from the Quran, the prophet Mohamed was the only one out of all God’s messengers who married more than one woman. The prophet had special license to marry and his wives were unlike other women. Hence the command to the Prophet in 33:52 not to marry more than the women he already married and not to divorce them, as well as the injunction against marrying his widows in 33:53.</p>
<p>There is no evidence in the Quran to suggest that other prophets traditionally seen as having multiple wives, such as Abraham, had except one wife. This common misunderstanding emerged from the misconception that his wife was infertile. However, according to 11:72 and 51:29 his wife was simply old but could have had Abraham’s other children when she was younger. Also, contrast this to the word infertile (“Aker”) describing Zakaria’s wife in 3:40, 19:5 and 19:8. Therefore, the only license to marry more than wife is in the case of widows to take care of orphans with equity.</p>
<p> </p>
<p><em>IMPORTANT DISCLAIMER:</em></p>
<p><em>“This is the book, no doubt, in it guidance for the prudent/forethoughtful.” [2:2]</em></p>
<p><em>Tomorrow our understanding of the Quran and the universe will evolve, except if God wills otherwise. This article reflects my personal interpretation of the Quranic verses as of September 5th, 2002. Please be humble by following the example set by the angels in 2:32, verify all information within for yourself as commanded by God in 17:36, and remember that simply “none” is the prudent/forethoughtful answer to God’s question in 45:6.</em></p>
<p> </p>
<hr /><p class="rtecenter">By Ayman (<a href="mailto:drayman@fast-email.com">drayman@fast-email.com</a>)</p>
</div>
Tue, 30 Aug 2011 11:14:26 +0000admin130 at http://free-minds.orgAre Two Women Equal to One Man?http://free-minds.org/are-two-women-equal-one-man
<span property="schema:name" class="field field--name-title field--type-string field--label-hidden">Are Two Women Equal to One Man?</span>
<div class="field field--name-taxonomy-vocabulary-1 field--type-entity-reference field--label-hidden field__items">
<div class="field__item"><a href="http://free-minds.org/category/women" hreflang="en">Women</a></div>
</div>
<span rel="schema:author" class="field field--name-uid field--type-entity-reference field--label-hidden"><span lang="" about="http://free-minds.org/user/1" typeof="schema:Person" property="schema:name" datatype="" xml:lang="">admin</span></span>
<span property="schema:dateCreated" content="2011-08-28T14:13:12+00:00" class="field field--name-created field--type-created field--label-hidden">Sun, 08/28/2011 - 22:13</span>
<div class="field field--name-field-article-picture field--type-image field--label-hidden field__item"> <img src="http://free-minds.org/sites/default/files/testimony.jpg" width="225" height="225" alt="" typeof="foaf:Image" /></div>
<div property="schema:text" class="clearfix text-formatted field field--name-body field--type-text-with-summary field--label-hidden field__item"><p>According to today’s Muslim scholars and leaders, women are not fit to rule or hold any office of significance because God has indicated that they are deficient when compared to men. The Muslim scholars will tell you that in the Quran God has made the testimony of ONE man equal to that of TWO women because women are forgetful and emotionally driven.</p>
<p>Any sane and rational person who has worked or studied with women will know that they can be just as smart, if not smarter, than most of their male counterparts. At the same time, I have yet to find this fictional woman who forgets or whose memory is weaker than a man’s (we all wish this was the case sometimes). Let us examine the verse where all these unequal and sexist conclusions have been drawn:</p>
<p><em>"O you who believe, if you borrow until a delayed period then you will write it amongst you, and let he who is an official record keeper write between you, and let him not refuse to write as God has commanded it. And when he writes, let he who has borrowed give the details of the transaction and he shall fear his Lord God and not omit anything. If the one who has borrowed is not fit, or if he is weak, or if he can’t complete the information; then let he who is responsible for him fill-in on his behalf. And you shall have TWO witnesses from your men, and if they are not two men then let them be ONE man and TWO women from those whose testimony you accept, so if one of them is misguided <Tudhil>, then one will remind the other….." (2/282)</em></p>
<p>The word used in 2:282 which has caused the misunderstanding of the witnessing requirement is 'Tudhil'.</p>
<p>-Khalifa has translated this as: 'biased'.</p>
<p>-Yusif Ali used: 'errs'.</p>
<p>There are also a few translations which used: 'forgets'.</p>
<p>The word for 'forgets' in Arabic is 'Tansa/Nasi'...Thus we can rule out this possibility from the start.</p>
<p>'Dhal' is used in opposition to 'Huda' (guidance)...Thus its prime translation could be 'Misguided'.</p>
<p>"You guide (Tahdi )whom you will, and you misguide (Tidhil) whom you will'.</p>
<p>Its derivative is also used in Sura # 1, Al-Fatiha (Al-Dhaleen) - Those who are misguided.</p>
<p>Another derivative is 'Dhilal/Dhil' which means 'Shade' (area without complete light).</p>
<p>Thus, looking at 2:282 we can say:</p>
<p><em>"If you cannot find, then one man and two women FROM WHO'S TESTIMONY IS ACCEPTABLE TO YOU. If one of them is 'Tudhil', then one will remind the other..." (2:282)</em></p>
<p>Please note that the issue of 'honesty/biasness' is not at question since the choice of witnesses has to be of people who are already acceptable or honest.</p>
<p>We also said that 'Forgetfulness' is not a possible translation.</p>
<p>Tudhil = Becomes Misguided / Lost / Shaded.</p>
<p>A clearer understanding of 2:282 taes place when we analyze the steps involved:</p>
<ol><li>
If there is a financial transaction involving debt between two or more parties and whose repayment will be at a later stage, then it must be documented.</li>
<li>
The documentation of such a transaction is to be done through an official record keeper or institution.</li>
<li>
The one who has borrowed the debt will be the one giving the record keeper the details of the transaction as he/she will put his signature or print on the document.</li>
<li>
If the one who has borrowed is incapacitated for any reason from giving information, then his/her guardian shall take such responsibility.</li>
<li>
Two witnesses are required to seal the transaction.</li>
<li>
It is preferable that the two witnesses be males, but if that is not possible then one man and two women will suffice.</li>
<li>
At the time of testimony ONLY TWO witnesses are required; if one of the women is incapacitated then the other must take her place.</li>
</ol><p>The question we should all ask ourselves is "What would cause one of the women to be 'misguided' in her testimony?"</p>
<p>The answer is obvious: the key difference between men and women is their physiology. Women give birth and men don’t, women must rest for a lengthy period after child birth while men don’t, women as mothers must suckle their children while men don't, women have menstrual cycles which incapacitate there movement somewhat while men don’t. These differences exist as a matter of physical fact and have nothing to do with intelligence or will.</p>
<p>It is obvious from the Quran that God calls on TWO witnesses to be present (this is clear from the sequence of words in the verse). God being the knower and creator of all things knows that having one man and one women as a witness is not practical since on the day they are called the women may be incapacitated while the man may not, and since God calls on TWO witnesses, then the chances of having both present becomes much higher when TWO women and ONE man are selected so at the time of calling there are three people to choose from (please note that had God meant that the testimony of ONE man equals TWO women then He would have continued the verse and said: If TWO women and One man are not available then you shall select FOUR women).</p>
<p>This precious Quran speaks of nothing but fairness and equality for both men and women, yet it is the evil wishes of those who have corrupted the religion to turn It into a book that serves their own purposes and desires.</p>
<p>Please note: Other than 'future financial transactions' listed in 2:282, the testimony of 1 woman = 1 man as can be seen:</p>
<p><em>"If any of your women are guilty of lewdness, Take the evidence of four (Reliable) witnesses from amongst you against them; and if they testify, confine them to houses until death do claim them, or Allah ordain for them some (other) way." (Verse 4:15)</em></p>
<p><em>"And those who launch a charge against chaste women, and produce not four witnesses (to support their allegations),- flog them with eighty stripes; and reject their evidence ever after: for such men are wicked transgressors;-" (Verse 24:4)</em></p>
<p>In-fact, there is even one instance where the testimony of a woman OVERRIDES that of a man!</p>
<p><em>"And for those who launch a charge against their spouses, and have (in support) no evidence but their own,- their solitary evidence (can be received) if they bear witness four times (with an oath) by Allah that they are solemnly telling the truth; And the fifth (oath) (should be) that they solemnly invoke the curse of Allah on themselves if they tell a lie. But it would avert the punishment from the wife, if she bears witness four times (with an oath) By Allah, that (her husband) is telling a lie; And the fifth (oath) should be that she solemnly invokes the wrath of Allah on herself if (her accuser) is telling the truth." (Verses 24:6-9)</em></p>
<p>May God increase our knowledge and grant us wisdom.</p>
<p> </p>
<hr /><p class="rtecenter">Written for <a href="http://www.free-minds.org">www.free-minds.org</a></p>
</div>
Sun, 28 Aug 2011 14:13:12 +0000admin111 at http://free-minds.orgMenstruation and Religious Dutieshttp://free-minds.org/menstruation-and-religious-duties
<span property="schema:name" class="field field--name-title field--type-string field--label-hidden">Menstruation and Religious Duties</span>
<div class="field field--name-taxonomy-vocabulary-1 field--type-entity-reference field--label-hidden field__items">
<div class="field__item"><a href="http://free-minds.org/category/women" hreflang="en">Women</a></div>
</div>
<span rel="schema:author" class="field field--name-uid field--type-entity-reference field--label-hidden"><span lang="" about="http://free-minds.org/user/1" typeof="schema:Person" property="schema:name" datatype="" xml:lang="">admin</span></span>
<span property="schema:dateCreated" content="2011-08-28T14:06:57+00:00" class="field field--name-created field--type-created field--label-hidden">Sun, 08/28/2011 - 22:06</span>
<div class="field field--name-field-article-picture field--type-image field--label-hidden field__item"> <img src="http://free-minds.org/sites/default/files/menstruation.jpg" width="227" height="222" alt="" typeof="foaf:Image" /></div>
<div property="schema:text" class="clearfix text-formatted field field--name-body field--type-text-with-summary field--label-hidden field__item"><p>According to Muslim scholars, a woman is not allowed to perform her religious duties if she is menstruating. A woman has been disallowed from performing her Salat (prayers performed to get closer to God) if she happens to be menstruating. Worse still, woman are also told that they are not allowed to fast either if they are menstruating. The logic behind the prohibition is that women are in a state of impurity and are unclean when menstruating.</p>
<p>The question is, when God is all knowing and He is fully aware of how women are physiologically different from men, why would He forbid women from performing not only their Salat but also fasting as well.</p>
<!--break--><p>First of all let us examine the verses concerning Salat which give the conditions under which we are allowed to perform Salat.</p>
<p><em>"O you who believe, when you observe the Contact Prayers (Salat ), you shall:</em></p>
<p><em>wash your faces,</em></p>
<p><em>wash your arms to the elbows,</em></p>
<p><em>wipe your heads, and your feet to the ankles.</em></p>
<p><em>If you were unclean due to sexual orgasm, you shall bathe. If you are ill, or traveling, or had any excretion, or had (sexual ) contact with the women, and you cannot find water, you shall observe the dry ablution (Tayammum) by touching clean dry soil, then rubbing your faces and hands. GOD does not wish to make the religion difficult for you; He wishes to cleanse you and to perfect His blessing upon you, that you may be appreciative." 5:6</em></p>
<p>In the above verse God has listed many things which can make us impure before performing Salat. Yet for some reason a woman having her period (menstruating) is not given a mention. Let us look at another verse which is a little more specific:</p>
<p><em>"O you who believe, do not come near the Contact Prayers (Salat) while unclear, until you know what you are saying. Nor after sexual intercourse unless you wash, except if you are traveling through the land. If you are ill or traveling, or you had any excretion, or sexually contacted the women, and you cannot find water, you shall observe dry ablution (Tayamum) by touching clean dry soil, then wiping your faces and hands therewith. GOD is Pardoner, Forgiver." (4/43)</em></p>
<p>This verse tells us not to perform Salat if we are unclean, however the condition of menstruation is not such a condition that prevents a woman from performing Salat.</p>
<p>I think it is clear enough that women are nowhere prohibited in the Quran from performing Salat while menstruating.</p>
<p>Now let us take a look at the verses regarding fasting.</p>
<p><em>"O you who believe, fasting is decreed for you, as it was decreed for those before you, that you may attain salvation. Ramadan is the month during which the Quran was revealed, providing guidance for the people, clear teachings, and the statute book. Those of you who witness this month shall fast therein. Those who are ill or traveling may substitute the same number of other days. GOD wishes for you convenience, not hardship, that you may fulfill your obligations, and to glorify GOD for guiding you, and to express your appreciation." 2:184-185</em></p>
<p>As we can see from the above passages of the Quran fasting is prescribed for us as it was for those before us. God also mentions things which can get in the way of our fasting such as illness or travels and says that we can substitute those days when we are not ill or traveling yet there is no mention of menstruation getting in the way of a woman fasting.</p>
<p>This leads us to beg the question if menstruation is mentioned at all in the Quran. There is one verse that does talk about menstruation:</p>
<p><em>""And they ask you about menstruation: say, "It is harmful; you shall abstain from the women during menstruation and do not approach them until they are cleansed. Once they are cleansed, you may approach them in the manner ordained by GOD. GOD loves the repenters, and He loves those who are pure." 2:222</em></p>
<p>The only verse that deals with the issue of menstruation tells men not to approach their wives in a sexual manner nor have sex with them when they are menstruating. God's book is fully detailed (refer Quran 6:114), and He left nothing out of it (refer Quran 6:38). Nor did God run out of words (refer Quran 18:109). Everything we need to know with regards to Islam is contained within the Quran. As we can clearly see God does not stop a woman from performing her religious duties just because she is menstruating.</p>
<p>I would just like to end with a verse from the Quran that we should always remember.</p>
<p><em>`Say, "If the ocean were ink for the words of my Lord, the ocean would run out, before the words of my Lord run out, even if we double the ink supply." 18:109</em></p>
<p> </p>
<hr /><p class="rtecenter">By Haroon (<a href="mailto:haroon.harry@gmail.com">haroon.harry@gmail.com</a>)</p>
</div>
Sun, 28 Aug 2011 14:06:57 +0000admin110 at http://free-minds.orgCompanions of Heavenhttp://free-minds.org/companions-heaven
<span property="schema:name" class="field field--name-title field--type-string field--label-hidden">Companions of Heaven</span>
<div class="field field--name-taxonomy-vocabulary-1 field--type-entity-reference field--label-hidden field__items">
<div class="field__item"><a href="http://free-minds.org/category/women" hreflang="en">Women</a></div>
</div>
<span rel="schema:author" class="field field--name-uid field--type-entity-reference field--label-hidden"><span lang="" about="http://free-minds.org/user/1" typeof="schema:Person" property="schema:name" datatype="" xml:lang="">admin</span></span>
<span property="schema:dateCreated" content="2011-08-27T08:55:06+00:00" class="field field--name-created field--type-created field--label-hidden">Sat, 08/27/2011 - 16:55</span>
<div class="field field--name-field-article-picture field--type-image field--label-hidden field__item"> <img src="http://free-minds.org/sites/default/files/hoor.jpg" width="192" height="135" alt="" typeof="foaf:Image" /></div>
<div property="schema:text" class="clearfix text-formatted field field--name-body field--type-text-with-summary field--label-hidden field__item"><p>Based on “hadiths” (claimed sayings of prophet Muhammad), some traditional Muslims believe that Muslim men will be rewarded with 70 “houris”/companions/fair maidens specially created for them and two believing women from this life. Some of the descriptions found in these “hadiths”, previous and current interpretations and translations of the Quran are very demeaning and offensive to all women and any decent man who believes in God and the authenticity of the Quran.</p>
<p>This corrupted belief had –and still has- lamentable implications in the way women are treated up to today in the “Muslim” world.</p>
<p>I undertook the task of compiling the verses that are claimed to refer to these beautiful chaste young virgin companions/fair maidens with gaze lowered and swelling breasts –these offensive descriptions can be found in some Quranic translations and interpretations-. I was convinced that there is corruption in the traditional interpretation of the Quranic text. When reading the context of the compiled verses without preconceived ideas based on tradition and male dominated connotations, I was pleasantly surprised to find that these verses were referring to something totally different to what it was claimed. I was also shocked to see that this lie had lasted for so long unchallenged. The context of these verses was about food, drink, comfortable furnishings and other “material” descriptions of heaven without reference to any other “beings”. They were not about these pure “houris” as it is still believed by many “Muslims”.</p>
<p>The word “hur” by itself is only an adjective or an attribute meaning pure/white/crystal clear, as for the noun “Houris” claimed to refer to these heavenly companions; it is a pure invention and has no Quranic basis. Before investigating the list of all the descriptions contained in the Quran let us find out who you will be with in heaven if one was blessed by God and saved from the punishment of hellfire.</p>
<p><strong>Who is in heaven?</strong></p>
<p>Believers will be with their spouses. The word “azwajuhum” (their spouses) in verse 36:56 is un-gendered and could refer to either partner.</p>
<p>Verses 2:25, 4:57 describe the spouses as pure (azwaajun muttahharatun).</p>
<p>36:54-56</p>
<p>Khalifa: On that day, no soul will be wronged in the least. You will be paid precisely for whatever you did. </p>
<p>YusufAli: Then, on that Day, not a soul will be wronged in the least, and ye shall but be repaid the meeds of your past Deeds.</p>
<p>Arabic: Faalyawma la tuthlamu nafsun shay-an wala tujzawna illa ma kuntum taAAmaloona </p>
<p>Khalifa: The dwellers of Paradise will be, on that day, happily busy. </p>
<p>YusufAli: Verily the Companions of the Garden shall that Day have joy in all that they do;</p>
<p>Arabic: Inna as-haba aljannati alyawma fee shughulin fakihoona </p>
<p>Khalifa: They abide with their spouses in beautiful shade, enjoying comfortable furnishings. </p>
<p>YusufAli: They and their associates will be in groves of (cool) shade, reclining on Thrones (of dignity);</p>
<p>Arabic: Hum waazwajuhum fee thilalin AAala al-ara-iki muttaki-oona </p>
<p>Khalifa: They will have fruits therein; they will have anything they wish. </p>
<p>YusufAli: (Every) fruit (enjoyment) will be there for them; they shall have whatever they call for;</p>
<p>Arabic: Lahum feeha fakihatun walahum ma yaddaAAoona </p>
<p>They will be gathered with those who followed them in belief from among their children and descendents.</p>
<p>59:21</p>
<p>Khalifa: For those who believed, and their children also followed them in belief, we will have their children join them. We never fail to reward them for any work. Every person is paid for what he did. </p>
<p>YusufAli: And those who believe and whose families follow them in Faith,- to them shall We join their families: Nor shall We deprive them (of the fruit) of aught of their works: (Yet) is each individual in pledge for his deeds.</p>
<p>Arabic: Waallatheena amanoo waittabaAAat-hum thurriyyatuhum bi-eemanin alhaqna bihim thurriyyatahum wama alatnahum min AAamalihim min shay-in kullu imri-in bima kasaba raheenun </p>
<p>This is further confirmed in verse 40:8.</p>
<p>Verses 40:7-8</p>
<p>Khalifa: Those who serve the throne and all those around it glorify and praise their Lord, and believe in Him. And they ask forgiveness for those who believe: 'Our Lord, Your mercy and Your knowledge encompass all things. Forgive those who repent and follow Your path, and spare them the retribution of Hell. </p>
<p>Arabic: Allatheena yahmiloona alAAarsha waman hawlahu yusabbihoona bihamdi rabbihim wayu/minoona bihi wayastaghfiroona lillatheena amanoo rabbana wasiAAta kulla shay-in rahmatan waAAilman faighfir lillatheena taboo waittabaAAoo sabeelaka waqihim AAathaba aljaheemi </p>
<p>Khalifa: 'Our Lord, and admit them into the gardens of Eden that You promised for them and for the righteous among their parents, spouses, and children. You are the Almighty, Most Wise. </p>
<p>Arabic: Rabbana waadkhilhum jannati AAadnin allatee waAAadtahum waman salaha min aba-ihim waazwajihim wathurriyyatihim innaka anta alAAazeezu alhakeemu </p>
<p>Key Words and misinterpretations:</p>
<p>I have listed below the common attributes and adjectives of these “companions” as described by most translations/interpretation. In most of these verses, there is no noun as translators take it as implied (to be companions/fair maidens) and did not look into the context and previous verses to find an appropriate noun.</p>
<p>Hur: Pure and chaste Houris, companions, fair women</p>
<p>(bi) hoorin Aaeenin: fair women with big and lustrous eyes, wonderful spouses</p>
<p>Qasiratu alttarfi: chaste women, restraining their glances</p>
<p>Qasiratu alttarfi Aaeenu: chaste women, restraining their glances, with big eyes (of wonder and beauty), wonderful companions.</p>
<p>Kharatun hissanun: beautiful mates, fair (companions), good, beautiful</p>
<p>Atraban: (companions) of equal age</p>
<p>Kawa3iban Atraban: (blooming) young maidens suiting their age, and also matching in all other respects, magnificient spouses, voluptuous women of equal age.</p>
<p>3uruban atraban: perfectly matched, beloved (by nature), equal in age.</p>
<p>Let us now look into every description/attribute in the occurring verses.</p>
<p>“Qasiratu alttarfi” and “hurun” in Chaptre 55</p>
<p>I consider chapter “Al-rahman” (55), one of the key chapters to rediscover and unlock some key attributes of heaven, once we set aside the deliberate corruptions or the unintentional assumptions. There is an interesting duality and polarity theme that develops throughout this chapter; however it is beyond the scope of this article to expand on it.</p>
<p>It is worth noting that in Arabic, nouns can be in either masculine or feminine form (the verbs will “follow” the inclination), in addition there are three forms: singular, dual and plural. In chapter 55, there are some key points where there is a switch from one form to another that would help understand the subject (and the object) being referred to.</p>
<p>Dual to plural switch:</p>
<p>Verses 55:46-61</p>
<p>055:046</p>
<p>Khalifa: For those who reverence the majesty of their Lord, two gardens (one for the jinns and one for the humans). </p>
<p>YusufAli: But for such as fear the time when they will stand before (the Judgment Seat of) their Lord, there will be two Gardens-</p>
<p>Arabic: Waliman khafa maqama rabbihi jannatani </p>
<p>055:047</p>
<p>Khalifa: Which of your Lord's marvels can you deny? </p>
<p>YusufAli: Then which of the favours of your Lord will ye deny?-</p>
<p>Arabic: Fabi-ayyi ala-i rabbikuma tukaththibani </p>
<p>055:048</p>
<p>Khalifa: Full of provisions. </p>
<p>YusufAli: Containing all kinds (of trees and delights);-</p>
<p>Arabic: Thawata afnanin </p>
<p>055:049</p>
<p>Khalifa: Which of your Lord's marvels can you deny? </p>
<p>YusufAli: Then which of the favours of your Lord will ye deny?-</p>
<p>Arabic: Fabi-ayyi ala-i rabbikuma tukaththibani </p>
<p>055:050</p>
<p>Khalifa: Two springs are in them, flowing. </p>
<p>YusufAli: In them (each) will be two Springs flowing (free);</p>
<p>Arabic: Feehima AAaynani tajriyani </p>
<p>055:051</p>
<p>Khalifa: Which of your Lord's marvels can you deny? </p>
<p>YusufAli: Then which of the favours of your Lord will ye deny?-</p>
<p>Arabic: Fabi-ayyi ala-i rabbikuma tukaththibani </p>
<p>055:052</p>
<p>Khalifa: Of every fruit in them, two kinds. </p>
<p>YusufAli: In them will be Fruits of every kind, two and two.</p>
<p>Arabic: Feehima min kulli fakihatin zawjani </p>
<p>055:053</p>
<p>Khalifa: Which of your Lord's marvels can you deny? </p>
<p>YusufAli: Then which of the favours of your Lord will ye deny?</p>
<p>Arabic: Fabi-ayyi ala-i rabbikuma tukaththibani </p>
<p>055:054</p>
<p>Khalifa: While relaxing on furnishings lined with satin, the fruits are within reach. </p>
<p>YusufAli: They will recline on Carpets, whose inner linings will be of rich brocade: the Fruit of the Gardens will be near (and easy of reach).</p>
<p>Arabic: Muttaki-eena AAala furushin bata-inuha min istabraqin wajana aljannatayni danin </p>
<p>055:055</p>
<p>Khalifa: Which of your Lord's marvels can you deny? </p>
<p>YusufAli: Then which of the favours of your Lord will ye deny?</p>
<p>Arabic: Fabi-ayyi ala-i rabbikuma tukaththibani </p>
<p>055:056</p>
<p>Khalifa: Their beautiful mates were never touched by any human or jinn. </p>
<p>YusufAli: In them will be (Maidens), chaste, restraining their glances, whom no man or Jinn before them has touched;- </p>
<p>Arabic: Feehinna qasiratu alttarfi lam yatmithhunna insun qablahum wala jannun </p>
<p>055:057</p>
<p>Khalifa: Which of your Lord's marvels can you deny? </p>
<p>YusufAli: Then which of the favours of your Lord will ye deny?-</p>
<p>Arabic: Fabi-ayyi ala-i rabbikuma tukaththibani </p>
<p>055:058</p>
<p>Khalifa: They look like gems and coral. </p>
<p>YusufAli: Like unto Rubies and coral.</p>
<p>Arabic: Kaannahunna alyaqootu waalmarjanu </p>
<p>055:059</p>
<p>Khalifa: Which of your Lord's marvels can you deny? </p>
<p>YusufAli: Then which of the favours of your Lord will ye deny?</p>
<p>Arabic: Fabi-ayyi ala-i rabbikuma tukaththibani </p>
<p>055:060</p>
<p>Khalifa: Is the reward of goodness anything but goodness? </p>
<p>YusufAli: Is there any Reward for Good - other than Good?</p>
<p>Arabic: Hal jazao al-ihsani illa al-ihsanu </p>
<p>055:061</p>
<p>Khalifa: Which of your Lord's marvels can you deny? </p>
<p>YusufAli: Then which of the favours of your Lord will ye deny?</p>
<p>Arabic: Fabi-ayyi ala-i rabbikuma tukaththibani </p>
<p>Please note that verses 55:47-48 are describing the two gardens.</p>
<p>The dual form “Feehima” (meaning: in the 2 of them) is used to describe what’s in those two gardens in verses: 55:50 and 55:52. Verse 55:54 is broken down into two parts; the first part is describing the state of people –men and women- who are rewarded in heaven within these gardens:</p>
<p>“They will recline on Carpets, whose inner linings will be of rich brocade”</p>
<p>And the second part is:</p>
<p>“The Fruit of the Gardens will be near (and easy of reach).”</p>
<p> (wajana aljannatayni danin)</p>
<p>It states that the fruits of the 2 gardens are bending down (easy to pluck).</p>
<p>We also found the expression: “qutufuha daania” (The clusters of fruit of which will be ganging) in verse 69:23.</p>
<p>69:22-23</p>
<p>In a lofty Garden.</p>
<p>The cluster of fruit of which will be hanging.</p>
<p>Now, we are getting closer to the meaning of the expression “Qasiratu alttarfi”.</p>
<p>From the dual form “Feehima” in verses 55:50 and 55:52, we notice a switch to “Feehina” (In them) where them (Huna) is in plural feminine inclination, therefore this can not be about describing additional “beings” or creatures in the “two gardens”. The addressed all along in chapter 55 is in dual form referring to “manifest” nature of humans and hidden nature of “jinn” which we don’t have a full grasp of their nature yet as in 55:55</p>
<p>“Then which of the favours of your Lord will ye deny?”</p>
<p>Arabic: “Fabi-ayyi ala-i rabbikuma tukaththibani”</p>
<p>The verb “tukaththibani” (to deny) is in dual form. The only logical object left that is referred to by the pronoun “huna” is in the last part of verse 55:54. It could only be about the “fruits” that are hanging low –in the “implied” branches of the trees-.</p>
<p>Being chaste for men and women has always been expressed in the Quran by the expression “Hifdh el faraj” and not by the forced interpretation of “Qasiratu alttarfi”. It has been assumed that it means “to lower the gaze”. However lowering the gaze is always expressed by “ghadh el bassar” as found in 24:30 and 24:31.</p>
<p>Heaven is not a place where the concepts of being chaste or unchaste, lowering the gaze or not lowering the gaze apply. It is a place where believers will be rewarded and not accountable again for their deeds, this makes the whole interpretation of the expression “Qasiratu alttarfi” as “chaste”/”gaze lowered” ridiculous and inconsistent with the Quranic text. The root of “Qasiratu” is “Qasara”: to shorten/make short and it has been assumed that “alttarfi” is the eyelid. Technically speaking, when you shorten your eyelid, you are opening your eyes wider! If you want to really “lower your gaze”, you need to “lengthen” and show more of your eyelid surface. The expression used in the Quran for the “blink of the eye” is “irtadda elttaraf” as found in verses 14:43 and 27:40 and these are totally unrelated to the topic of “lower the gaze”.</p>
<p>In its general sense, “taraf” is simply “end” as expressed in the Quran by “tarafay elnahhar” (two ends of the day-verse 11:114) or “Atraaf elnahaar” (ends of the day-verse 20:130). “Taraf” –end- is a multi-meaning word, it is found in verses 13:41 and 21:44 to express the “ends” of the earth. I have to remember here my basic biology/science lessons in the primary school: The body is divided into three “parts”: “Elraas” (the head), “El jidh3” (the trunk) and “el atraaf” –ends- (the limbs: arms and legs) as arms and legs are the end parts of your body. Therefore “Qasiratu alttarfi” is simply a description of the “fruits that are hanging low”, thus you can reach them easily for plucking/picking effortlessly without having to stretch your arms (or take a long walk).</p>
<p>The concept of availability, ease of reach and accessibility of the gardens’ fruits is also found in verse 76:14.</p>
<p>Verse 76:14</p>
<p>Khalifa: The shade covers them therein, and the fruits are brought within reach. </p>
<p>YusufAli: And the shades of the (Garden) will come low over them, and the bunches (of fruit), there, will hang low in humility.</p>
<p>Arabic: Wadaniyatan AAalayhim thilaluha wathullilat qutoofuha tathleelan </p>
<p>“lam yatmithhunna insun qablahum wala jannun”: no man or Jinn before them has touched?</p>
<p>If the context was about “companions”, then the above statement implies and insinuates that these “maidens” who are chaste with gaze lowered will be “touched” after. This is clearly an impure inappropriate “fantasy” interpretation. It is sad to find that in traditional Muslim literature the concept of heaven is a place specially created for men; there is no equality between men and women. For them, heaven is simply an extension of the earth where they established control and dominance over women through legitimising unsanctioned polygamy and unlimited sex with slaves: One man’s heaven is another woman’s hell. However, I must emphasise that this concept and belief is not shared by all Muslims traditional or not and my aim is to present a Quranic logical alternative understanding to all those who feel uncomfortable with some traditional literature and interpretation.</p>
<p>The verb used in other occurrences about being touched is “massa” or “tamaassa” as in verses: 2:236-237, 3:47, 19:20, 33:49, 58:3-4 etc..</p>
<p>Because of the context of verse 55:57, the verb “tamatha” could be rendered as: to experience/to taste/”to spoil”/to touch or to consume (fruits of heaven). The delicacies of heaven from food and drink are nothing like anything experienced on earth. They are pure, holy and perfected in all aspects and manners.</p>
<p>The interpretation of verse 55:58 becomes very simple, what is “Like rubies and pearls/coral” are simply the fruits of the gardens. If verse 55:56 was describing “inner” qualities of the fruits, then verse 55:58 is describing their outer/visual properties. There many more obvious “dualities”, part of the theme I mentioned earlier on.</p>
<p>Beautiful mates (Kharatun hissanun),“untouched” and Hooran</p>
<p>Verses 55:62-74</p>
<p>Khalifa: Below them are two gardens (one for the jinns and one for the humans). </p>
<p>YusufAli: And besides these two, there are two other Gardens,-</p>
<p>Arabic: Wamin doonihima jannatani </p>
<p>Khalifa: Which of your Lord's marvels can you deny? </p>
<p>YusufAli: Then which of the favours of your Lord will ye deny?-</p>
<p>Arabic: Fabi-ayyi ala-i rabbikuma tukaththibani </p>
<p>Khalifa: Side by side. </p>
<p>YusufAli: Dark-green in colour (from plentiful watering).</p>
<p>Arabic: Mudhammatani </p>
<p>Khalifa: Which of your Lord's marvels can you deny? </p>
<p>YusufAli: Then which of the favours of your Lord will ye deny?</p>
<p>Arabic: Fabi-ayyi ala-i rabbikuma tukaththibani </p>
<p>Khalifa: In them, wells to be pumped. </p>
<p>YusufAli: In them (each) will be two Springs pouring forth water in continuous abundance:</p>
<p>Arabic: Feehima AAaynani naddakhatani </p>
<p>Khalifa: Which of your Lord's marvels can you deny? </p>
<p>YusufAli: Then which of the favours of your Lord will ye deny?</p>
<p>Arabic: Fabi-ayyi ala-i rabbikuma tukaththibani </p>
<p>Khalifa: In them are fruits, date palms, and pomegranate. </p>
<p>YusufAli: In them will be Fruits, and dates and pomegranates:</p>
<p>Arabic: Feehima fakihatun wanakhlun warummanun </p>
<p>Khalifa: Which of your Lord's marvels can you deny? </p>
<p>YusufAli: Then which of the favours of your Lord will ye deny?</p>
<p>Arabic: Fabi-ayyi ala-i rabbikuma tukaththibani </p>
<p>Khalifa: In them are beautiful mates. </p>
<p>YusufAli: In them will be fair (Companions), good, beautiful;-</p>
<p>Arabic: Feehinna khayratun hisanun </p>
<p>Khalifa: Which of your Lord's marvels can you deny? </p>
<p>YusufAli: Then which of the favours of your Lord will ye deny?</p>
<p>Arabic: Fabi-ayyi ala-i rabbikuma tukaththibani </p>
<p>Khalifa: Confined in the tents. </p>
<p>YusufAli: Companions restrained (as to their glances), in (goodly) pavilions;</p>
<p>Arabic: Hoorun maqsooratun fee alkhiyami </p>
<p>Khalifa: Which of your Lord's marvels can you deny? </p>
<p>YusufAli: Then which of the favours of your Lord will ye deny?</p>
<p>Arabic: Fabi-ayyi ala-i rabbikuma tukaththibani </p>
<p>Khalifa: No human ever touched them, nor a jinn. </p>
<p>YusufAli: Whom no man or Jinn before them has touched;</p>
<p>In verse 55:70 “Feehinna khayratun hisanun”, there is a switch to plural feminine form (feehina) in contrast to the dual form (feehima) in verses 55:62, 55:64, 55:66 and 55:68. Therefore what’s being referred to by the pronoun is not the two gardens (or what’s in them), but rather an added description of what was mentioned before in verse 55:68; these are the fruits, dates and pomegranates. “Khayratun” and “hisanun” are adjectives, there is no noun in the Arabic text as found in English translations (mates, companions or maidens). As the verse was misunderstood, the idea of “mates”/”companions” object was perceived to be implied.</p>
<p>“Feehinna khayratun hisanun”= “In them goodness/benefits, most excellent”.</p>
<p>The two adjectives simply describe the qualities of the heavenly fruits mentioned in verse 55:68.</p>
<p>Verse 55:72 “Hoorun maqsooratun fee alkhiyami” is simply a continuation of what is being already described (fruits in 55:68, qualities in 55:70 and further attributes in this verse 55:72). There is no noun object in this verse again. “Hoorun” simply means pure in the current context.</p>
<p>It is not fitting to find that what is being described are “companions” who are confined and restrained in tents! This might as well be a place of very low morality –to say the least-. “Maqsooratun fee alkhiyami” is about fruits contained/piled/stacked –within reach as “maqsooratun” has also root from “qasara”: to be short- inside the tents.</p>
<p>Verse 55:74 is again about fruits that no one has experienced/consumed before:</p>
<p>“No a human or a jinn has experienced/consumed/”spoilt”/touched them before”.</p>
<p>“Wahoorun AAeenun” Companions with beautiful, big, and lustrous eyes? 56:22</p>
<p>Verses 56:15-40</p>
<p>56:15</p>
<p>Khalifa: On luxurious furnishings. </p>
<p>YusufAli: (They will be) on Thrones encrusted (with gold and precious stones),</p>
<p>Arabic: AAala sururin mawdoonatin </p>
<p>056:016 </p>
<p>Khalifa: Enjoying everything, they will be neighbors. </p>
<p>YusufAli: Reclining on them, facing each other.</p>
<p>Arabic: Muttaki-eena AAalayha mutaqabileena </p>
<p>056:017 </p>
<p>Khalifa: Serving them will be immortal servants. </p>
<p>YusufAli: Round about them will (serve) youths of perpetual (freshness),</p>
<p>Arabic: Yatoofu AAalayhim wildanun mukhalladoona </p>
<p>056:018</p>
<p>Khalifa: With cups, pitchers and pure drinks. </p>
<p>YusufAli: With goblets, (shining) beakers, and cups (filled) out of clear-flowing fountains:</p>
<p>Arabic: Bi-akwabin waabareeqa waka/sin min maAAeenin </p>
<p>056:019 </p>
<p>Khalifa: They never run out, nor do they get bored. </p>
<p>YusufAli: No after-ache will they receive therefrom, nor will they suffer intoxication:</p>
<p>Arabic: La yusaddaAAoona AAanha wala yunzifoona </p>
<p>056:020 </p>
<p>Khalifa: Fruits of their choice. </p>
<p>YusufAli: And with fruits, any that they may select:</p>
<p>Arabic: Wafakihatin mimma yatakhayyaroona </p>
<p>056:021</p>
<p>Khalifa: Meat of birds that they desire. </p>
<p>YusufAli: And the flesh of fowls, any that they may desire.</p>
<p>Arabic: Walahmi tayrin mimma yashtahoona </p>
<p>056:022 </p>
<p>Khalifa: Beautiful mates. </p>
<p>YusufAli: And (there will be) Companions with beautiful, big, and lustrous eyes,-</p>
<p>Arabic: Wahoorun AAeenun </p>
<p>056:023 </p>
<p>Khalifa: Like protected pearls. </p>
<p>YusufAli: Like unto Pearls well-guarded.</p>
<p>Arabic: Kaamthali allu/lui almaknooni </p>
<p>056:024 </p>
<p>Khalifa: Rewards for their works. </p>
<p>YusufAli: A Reward for the deeds of their past (life).</p>
<p>Arabic: Jazaan bima kanoo yaAAmaloona </p>
<p>At last, we come across an attribute “Hoorun” that is joined by a noun “AAeenun” and this seems in “contradiction” with I have been claiming so far!</p>
<p>First of all, let us look into the list of other “items” and heavenly “objects” and “pleasures” described:</p>
<p>56:15: Luxurious furnishings/Gold-encrusted Thrones</p>
<p>56:18: Goblets, beakers and cups filled –of pure clean drinks-</p>
<p>56:20: Fruits of their choice</p>
<p>56:21: Birds –that they desire-</p>
<p>56:22: “Wahoorun AAeenun” –Could this be (companions) with beautiful, big and lustrous eyes?-</p>
<p>It is important to note that the word companion/mate is non-existent in the Arabic text; the only noun (object) is “3eenun” that was taken to mean “eyes”.</p>
<p>Every other item in the list is an “object” reward to believing men and women who are reclining/seated face to face (verse 55:16). The exception taken by all interpretations is that verse 56:22 is referring to “beings” and these “beings” are part of the reward. However these “beings” are not described all in full –like all other items-, but only their “eyes” which are big, pure, beautiful and lustrous. This is clearly a continuation of a “fantasy” theme intended to corrupt the interpretation and the understanding of the Quran. The word “hoorun” by itself could only mean pure or crystal clear. “3ayn” is a letter in Arabic alphabet, in addition “Aaeenun” could either mean eye/eyes or spring/springs. Both occurrences are found in the Quran in numerous times:</p>
<p>3aynun= one eye 3aynun=one spring (singular form)</p>
<p>3aynaan= two eyes 3aynaan=two springs (dual forms)</p>
<p>The plural form could either be “A3yun” or “3uyoon”.</p>
<p>For “3ayn” meaning “eye” in different forms, please refer to verses 3:13, 5:45, 5:83, 7:116, 7:179, 7:195, 8:44, 11:31, 12:84, 15:88, 18:28, 20:40, 76:6 etc…</p>
<p>For “3ayn” meaning “spring” in different forms, please refer to verses 2:60, 7:160, 15:45, 26:57, 55:50, 55:66, 76:18 etc…</p>
<p>“hoorun AAeenun” is about pure/clear springs, The adjective “Hoor” describes the whole of the spring. One must wonder why God Almighty will go down to the level of describing “beings”/ “special companions” of his creation through one part of their “anatomy” be it big lustrous eyes, fully grown breasts (kawa3ib) or fair skin, He who breathed in us from his “ruh” (spirit). In truth, God only describes the righteous beings he resurrected in the most fitting of terms and best of ways as “pure/purified spouses” with no gender differentiation. It is demeaning and insulting to all women: our mothers, our spouses, our daughters and our sisters to find these “anatomy” attributes in any Quranic understanding or interpretation.</p>
<p>Verse 2:25</p>
<p>Khalifa: Give good news to those who believe and lead a righteous life that they will have gardens with flowing streams. When provided with a provision of fruits therein, they will say, 'This is what was provided for us previously.' Thus, they are given allegorical descriptions. They will have pure spouses therein, and they abide therein forever. </p>
<p>YusufAli: But give glad tidings to those who believe and work righteousness, that their portion is Gardens, beneath which rivers flow. Every time they are fed with fruits therefrom, they say: 'Why, this is what we were fed with before,' for they are given things in similitude; and they have therein companions pure (and holy); and they abide therein (for ever).</p>
<p>Arabic: Wabashshiri allatheena amanoo waAAamiloo alssalihati anna lahum jannatin tajree min tahtiha al-anharu kullama ruziqoo minha min thamaratin rizqan qaloo hatha allathee ruziqna min qablu waotoo bihi mutashabihan walahum feeha azwajun mutahharatun wahum feeha khalidoona </p>
<p>Verse 4:57</p>
<p>Khalifa: As for those who believe and lead a righteous life, we will admit them into gardens with flowing streams; they abide therein forever. They will have pure spouses therein. We will admit them into a blissful shade. </p>
<p>YusufAli: But those who believe and do deeds of righteousness, We shall soon admit to Gardens, with rivers flowing beneath,- their eternal home: Therein shall they have companions pure and holy: We shall admit them to shades, cool and ever deepening.</p>
<p>Arabic: Waallatheena amanoo waAAamiloo alssalihati sanudkhiluhum jannatin tajree min tahtiha al-anharu khalideena feeha abadan lahum feeha azwajun mutahharatun wanudkhiluhum thillan thaleelan </p>
<p>Suddenly, we find that those pure flowing springs that were an integral part of the picture of the gardens portrayed in Chapter 55 (verses 55:50 and 55:66) are also part of the scenery described in Chapter 56. At the same time, the “non-existent” mysterious companions have also disappeared from Chapter 56 as they have from Chapter 55!</p>
<p>Putting the concerned verses of chapter 56 together again, we find that the flow, context and the “units” of the “frame” fit in perfectly.</p>
<p>Verse 56:18-24</p>
<p>“With goblets, (shining) beakers, and cups (filled) out of clear-flowing fountains:</p>
<p>No after-ache will they receive therefrom, nor will they suffer intoxication:</p>
<p>And with fruits, any that they may select:</p>
<p>And the flesh of fowls, any that they may desire.</p>
<p>And pure/clear springs,</p>
<p>Like unto Pearls well-guarded.</p>
<p>A Reward for the deeds of their past (life).”</p>
<p>As an analogy in English, if one reads the following sentence:</p>
<p>“It was a beautiful spring.”</p>
<p>Only the context would help to understand if the “spring” was referring to the season spring or a spring of water. For automobile fans, it may even be referring to a mechanical spring/springs used in cars as shock-absorbers.</p>
<p>Before analysing verses 56:36-37, let us look into other relevant verses from chapters 44, 52, 78 and 38.</p>
<p>Marrying them to/ twining them with/ granting them pure eyes?</p>
<p>Verses 44:53-55</p>
<p>Khalifa: Wearing velvet and satin; close to each other. </p>
<p>YusufAli: Dressed in fine silk and in rich brocade, they will face each other;</p>
<p>Arabic: Yalbasoona min sundusin wa-istabraqin mutaqabileena </p>
<p>Khalifa: We grant them wonderful spouses. </p>
<p>YusufAli: So; and We shall join them to fair women with beautiful, big, and lustrous eyes.</p>
<p>Arabic: Kathalika wazawwajnahum bihoorin AAeenin </p>
<p>Khalifa: They enjoy in it all kinds of fruits, in perfect peace. </p>
<p>YusufAli: There can they call for every kind of fruit in peace and security;</p>
<p>Arabic: YadAAoona feeha bikulli fakihatin amineena </p>
<p>On the day of judgement and requital, God will not perform wedding ceremonies or rule in divorce issues. He will not pick up and match fair maidens/pure companions with earthly beings. God made the just rule that believers will be with their spouses and righteous descendents (verses 36:56, 2:25, 4:57 and 59:21).</p>
<p>The verb “zawwaja” in verse 44:54 could mean “matched”, “paired” or “granted”. This is not about joining two different types of beings together, it is about granting one type of God’s gifts (pure springs) further to what was granted in the previous verse (Silk and Satin clothing). The believers will be granted pure springs 44:54) to go with the garments of silk satin (44:53) and furthermore, they will have plentiful fruits in serine tranquillity and peace (44:55).</p>
<p>From the root “za wa ja”, we can find the noun “azwaaja” in plural which does not always carry the meaning of “spouses”. Verse 38:58 shows an alternative meaning similar to the one we are exploring in verse 44:54 (of the verb form), but in the negative form. It is about “compounding”/”increasing”/”doubling” the retribution of hell of the transgressors, the hellish drink and the bitter food with similar/same kind of penalties.</p>
<p>Verses 38:55-60</p>
<p>Khalifa: As for the transgressors, they have incurred a miserable destiny. </p>
<p>YusufAli: Yea, such! but - for the wrong-doers will be an evil place of (Final) Return!-</p>
<p>Arabic: Hatha wa-inna lilttagheena lasharra maabin </p>
<p>Khalifa: Hell is where they burn; what a miserable abode! </p>
<p>YusufAli: Hell!- they will burn therein, - an evil bed (indeed, to lie on)!-</p>
<p>Arabic: Jahannama yaslawnaha fabi/sa almihadu </p>
<p>Khalifa: What they taste therein will be hellish drinks and bitter food. </p>
<p>YusufAli: Yea, such! - then shall they taste it,- a boiling fluid, and a fluid dark, murky, intensely cold!-</p>
<p>Arabic: Hatha falyathooqoohu hameemun waghassaqun </p>
<p>Khalifa: And much more of the same kind. </p>
<p>YusufAli: And other Penalties of a similar kind, to match them!</p>
<p>Arabic: Waakharu min shaklihi azwajun </p>
<p>Khalifa: 'This is a group to be thrown into Hell with you.' They will not be welcomed (by the residents of Hell). They have deserved to burn in the hellfire. </p>
<p>YusufAli: Here is a troop rushing headlong with you! No welcome for them! truly, they shall burn in the Fire!</p>
<p>Arabic: Hatha fawjun muqtahimun maAAakum la marhaban bihim innahum saloo alnnari </p>
<p>Khalifa: The newcomers will respond, 'Nor are you welcomed. You are the ones who preceded us and misled us. Therefore, suffer this miserable end.' </p>
<p>YusufAli: (The followers shall cry to the misleaders:) 'Nay, ye (too)! No welcome for you! It is ye who have brought this upon us! Now evil is (this) place to stay in!'</p>
<p>Arabic: Qaloo bal antum la marhaban bikum antum qaddamtumoohu lana fabi/sa alqararu </p>
<p>Another “matching” case (verses 52:19-21)</p>
<p>Khalifa: Eat and drink happily, in return for your works. </p>
<p>YusufAli: (To them will be said:) 'Eat and drink ye, with profit and health, because of your (good) deeds.'</p>
<p>Arabic: Kuloo waishraboo hanee-an bima kuntum taAAmaloona </p>
<p>Khalifa: They relax on luxurious furnishings, and we match them with beautiful spouses. </p>
<p>YusufAli: They will recline (with ease) on Thrones (of dignity) arranged in ranks; and We shall join them to Companions, with beautiful big and lustrous eyes.</p>
<p>Arabic: Muttaki-eena AAala sururin masfoofatin wazawwajnahum bihoorin AAeenin </p>
<p>Khalifa: For those who believed, and their children also followed them in belief, we will have their children join them. We never fail to reward them for any work. Every person is paid for what he did. </p>
<p>YusufAli: And those who believe and whose families follow them in Faith,- to them shall We join their families: Nor shall We deprive them (of the fruit) of aught of their works: (Yet) is each individual in pledge for his deeds.</p>
<p>Arabic: Waallatheena amanoo waittabaAAat-hum thurriyyatuhum bi-eemanin alhaqna bihim thurriyyatahum wama alatnahum min AAamalihim min shay-in kullu imri-in bima kasaba raheenun </p>
<p>Verse 52:20 is about granting believers; men and women pure springs to go with the food and drink served (52:19) and those who followed in faith from their children/descendents will be with them and every person is paid what he/she deserves for what he/she did.</p>
<p><strong>The worst of descriptions</strong></p>
<p>1-Kawa3ib= with fully grown/swelling breasts?</p>
<p>78:31-36</p>
<p>Khalifa: The righteous have deserved a reward. </p>
<p>YusufAli: Verily for the Righteous there will be fulfilment of (the heart's) desires;</p>
<p>Arabic: Inna lilmuttaqeena mafazan </p>
<p>Khalifa: Orchards and grapes. </p>
<p>YusufAli: Gardens enclosed, and grapevines;</p>
<p>Arabic: Hada-iqa waaAAnaban </p>
<p>Khalifa: Magnificent spouses. </p>
<p>YusufAli: And voluptuous women of equal age;</p>
<p>Arabic: WakawaAAiba atraban </p>
<p>Khalifa: Delicious drinks. </p>
<p>YusufAli: And a cup full (to the brim).</p>
<p>Arabic: Waka/san dihaqan </p>
<p>Khalifa: They will never hear in it any nonsense or lies. </p>
<p>YusufAli: No vanity shall they hear therein, nor Untruth:-</p>
<p>Arabic: La yasmaAAoona feeha laghwan wala kiththaban </p>
<p>Khalifa: A reward from your Lord; a generous recompense. </p>
<p>YusufAli: Recompense from thy Lord, a gift, (amply) sufficient,</p>
<p>Arabic: Jazaan min rabbika AAataan hisaban </p>
<p>In some translations or Quranic dictionaries, we found one of the worst and most insulting descriptions of the word “kawa3ib” –verse 78:33- to imply it is describing women/companions’ breasts.</p>
<p>The previous verse (78:32) mentions gardens/orchards and grapevines. The singular form of “kawa3ib” is “ka3ba”, this word does not only describe the shrine that God cited in the Quran (el ka3ba); in its simplest form it also means a singular or an individual grape.</p>
<p>“Ka3batu 3inab”= one “individual” grape.</p>
<p>This is not a rare hidden meaning, where I come from (North Africa); it is still how the fruit of grapes “3inab” is described (in a bunch (3unqood) and a single grape (ka3ba). It is easy to notice again that there is no noun in verse 78:33 to imply magnificent women/voluptuous spouses –but “kawa3iba” could be the noun to the attribute “atraban”-</p>
<p> It seems that there is a logical link between the sequence of verses 78:31, 78:32 and 78:33:</p>
<p>Within the gardens, there are grapevines (78:31).</p>
<p>From the grapevines, one can obtain individual grapes –all matching- (78:32).</p>
<p>From the grapes, drinks –full to the brim- can be “extracted” (78:33).</p>
<p>The three verses are describing gardens, fruits and drinks: a very harmonious combination. The “positioning” of “companions of equal age” between gardens and grapevines (78:31) and a full cup –of drink- seems out of place and out of context.</p>
<p>Verses 78:31-36 are also in contrast with verses 78:22-27: The former describes the righteous (78:31) and their achievement –in gardens with fruit and drink-, the latter describes the abode of the transgressors where they taste neither coolness nor any drink (78:24) save for boiling drink and a paralysing cold (78:25).</p>
<p>The attribute “atraban” was always taken to mean same/equal age. The other simple meanings are “matching” in all aspects and attributes or: “not aging”, in the context of individual pieces of fruit such as grapes from the grapevines, this will be more about describing: “matching” individual grapes which will not degrade or loose their goodness (please refer to verse 55:70 analysis).</p>
<p>Also: the concept of “Time”, “the passing of time” and “aging” for human beings is tied up to our existence in this earth and universe. We have no full grasp of the hereafter or “Time”, “aging” and “physical” dimensions.</p>
<p>“qasiratu alttarfi atrabun” in verse 38:52</p>
<p>Verses 38:49-54</p>
<p>Khalifa: This is a reminder: the righteous have deserved a wonderful destiny. </p>
<p>YusufAli: This is a Message (of admonition): and verily, for the righteous, is a beautiful Place of (Final) Return,-</p>
<p>Arabic: Hatha thikrun wa-inna lilmuttaqeena lahusna maabin </p>
<p>Khalifa: The gardens of Eden will open up their gates for them. </p>
<p>YusufAli: Gardens of Eternity, whose doors will (ever) be open to them;</p>
<p>Arabic: Jannati AAadnin mufattahatan lahumu al-abwabu </p>
<p>Khalifa: Relaxing therein, they will be given many kinds of fruits and drinks. </p>
<p>YusufAli: Therein will they recline (at ease): Therein can they call (at pleasure) for fruit in abundance, and (delicious) drink;</p>
<p>Arabic: Muttaki-eena feeha yadAAoona feeha bifakihatin katheeratin washarabin </p>
<p>Khalifa: They will have wonderful spouses. </p>
<p>YusufAli: And beside them will be chaste women restraining their glances, (companions) of equal age.</p>
<p>Arabic: WaAAindahum qasiratu alttarfi atrabun </p>
<p>Khalifa: This is what you have deserved on the Day of Reckoning. </p>
<p>YusufAli: Such is the Promise made, to you for the Day of Account!</p>
<p>Arabic: Hatha ma tooAAadoona liyawmi alhisabi </p>
<p>Khalifa: Our provisions are inexhaustible. </p>
<p>YusufAli: Truly such will be Our Bounty (to you); it will never fail;-</p>
<p>Arabic: Inna hatha larizquna ma lahu min nafadin </p>
<p>Verse 38:51 describes the righteous while relaxing (recline at ease), will call for abundant fruits and drink. Verse 38:52 is the response to that call where in an “instant”, they will have within easy reach (or close by) what they called for. The fruits and drink will be matching or not degrading (always fresh).</p>
<p>In verse 38:54, believers who are rewarded describe these bounties as “these are our endless provisions” (larizquna ma lahu min nafadin), the emphasis is on provision (rizq).</p>
<p>They will have shortening-eyelids, eyes like eggs closely guarded? (verses 37:48-49):</p>
<p>The title of this paragraph is no joke as this is a very serious matter; it is my attempt to give a “literal” translation for the overstretched interpretation found in Quranic translations.</p>
<p>Verses 37:40-49</p>
<p>37:40</p>
<p>Khalifa: Only GOD's servants who are absolutely devoted to Him alone (will be saved). </p>
<p>YusufAli: But the sincere (and devoted) Servants of Allah,-</p>
<p>Arabic: Illa AAibada Allahi almukhlaseena </p>
<p>37:41 </p>
<p>Khalifa: They have deserved provisions that are reserved specifically for them. </p>
<p>YusufAli: For them is a Sustenance determined,</p>
<p>Arabic: Ola-ika lahum rizqun maAAloomun </p>
<p>37:042</p>
<p>Khalifa: All kinds of fruits. They will be honored. </p>
<p>YusufAli: Fruits (Delights); and they (shall enjoy) honour and dignity,</p>
<p>Arabic: Fawakihu wahum mukramoona </p>
<p>37:43 </p>
<p>Khalifa: In the gardens of bliss. </p>
<p>YusufAli: In Gardens of Felicity,</p>
<p>Arabic: Fee jannati alnnaAAeemi </p>
<p>37:44</p>
<p>Khalifa: On furnishings close to one another. </p>
<p>YusufAli: Facing each other on Thrones (of Dignity):</p>
<p>Arabic: AAala sururin mutaqabileena </p>
<p>37:45</p>
<p>Khalifa: Cups of pure drinks will be offered to them. </p>
<p>YusufAli: Round will be passed to them a Cup from a clear-flowing fountain,</p>
<p>Arabic: Yutafu AAalayhim bika/sin min maAAeenin </p>
<p>37:46 </p>
<p>Khalifa: Clear and delicious for the drinkers. </p>
<p>YusufAli: Crystal-white, of a taste delicious to those who drink (thereof),</p>
<p>Arabic: Baydaa laththatin lilshsharibeena </p>
<p>37:47 </p>
<p>Khalifa: Never polluted, and never exhausted. </p>
<p>YusufAli: Free from headiness; nor will they suffer intoxication therefrom.</p>
<p>Arabic: La feeha ghawlun wala hum AAanha yunzafoona </p>
<p>37:48 </p>
<p>Khalifa: With them will be wonderful companions. </p>
<p>YusufAli: And besides them will be chaste women, restraining their glances, with big eyes (of wonder and beauty).</p>
<p>Arabic: WaAAindahum qasiratu alttarfi AAeenun </p>
<p>37:49 </p>
<p>Khalifa: Protected like fragile eggs. </p>
<p>YusufAli: As if they were (delicate) eggs closely guarded.</p>
<p>Arabic: Kaannahunna baydun maknoonun </p>
<p>Once “taraf” is understood as limb (arm/leg) instead of eyelid, the expression “qasiratu alttarfi” will not be taken to mean: chaste women/restraining glances/lowering gazes but instead: within easy reach/close by/near by/short proximity.</p>
<p>The word “AAeenun” will be referring to springs instead of eyes as suggested from verse 56:22.</p>
<p>The word “baydun” in verse 37:49 was translated as “eggs”, it is the plural of the singular form “baydaa” (white) found in 37:46 which was translated as “crystal-white” by Y Ali. Thus verses 37:48-49 can easily be translated as:</p>
<p>“They will have close by/near by/within close proximity springs</p>
<p>Like crystal-white well guarded/treasured/appreciated”</p>
<p>Verse 37:41 states that the devote servant of God (37:40) will have a determined/allocated/known sustenance or provision. The emphasis is on provision again; this includes:</p>
<p>- Fruits (verse 37:42) while enjoying honour and dignity.</p>
<p>- In gardens of Felicity (37:43).</p>
<p>- On thrones (while facing each other (verse 37:44)).</p>
<p>- A Cup from a clear-flowing fountain that is crystal-white of a delicious taste will be passed to them (37:45-46).</p>
<p>- No headiness or intoxication effects occur from these drinks.</p>
<p>- Close by, they will have springs (verse 37:48)</p>
<p>- Like crystal-white well treasured and appreciated/”closely guarded” (verse 37:49).</p>
<p>The idea of newly created companions of fair/white skin is very racist and offensive to any person who believes in God of any colour. God can not be accused of racism.</p>
<p>Verse 49:13</p>
<p>Khalifa: O people, we created you from the same male and female, and rendered you distinct peoples and tribes, that you may recognize one another. The best among you in the sight of GOD is the most righteous. GOD is Omniscient, Cognizant. </p>
<p>YusufAli: O mankind! We created you from a single (pair) of a male and a female, and made you into nations and tribes, that ye may know each other (not that ye may despise (each other). Verily the most honoured of you in the sight of Allah is (he who is) the most righteous of you. And Allah has full knowledge and is well acquainted (with all things).</p>
<p>Another example of worst of meanings:</p>
<p>“abkaran” Virgins? (verse 56:36)</p>
<p>Verse 56:27-38</p>
<p>56:27</p>
<p>Khalifa: Those of the right side, will be on the right side. </p>
<p>YusufAli: The Companions of the Right Hand,- what will be the Companions of the Right Hand?</p>
<p>Arabic: Waas-habu alyameeni ma as-habu alyameeni </p>
<p>56:28</p>
<p>Khalifa: In lush orchards. </p>
<p>YusufAli: (They will be) among Lote-trees without thorns,</p>
<p>Arabic: Fee sidrin makhdoodin </p>
<p>56:29</p>
<p>Khalifa: Fragrant fruits. </p>
<p>YusufAli: Among Talh trees with flowers (or fruits) piled one above another,-</p>
<p>Arabic: Watalhin mandoodin </p>
<p>56:30</p>
<p>Khalifa: Extended shade. </p>
<p>YusufAli: In shade long-extended,</p>
<p>Arabic: Wathillin mamdoodin </p>
<p>56:31</p>
<p>Khalifa: Abundant water. </p>
<p>YusufAli: By water flowing constantly,</p>
<p>Arabic: Wama-in maskoobin </p>
<p>56:32</p>
<p>Khalifa: Many fruits. </p>
<p>YusufAli: And fruit in abundance.</p>
<p>Arabic: Wafakihatin katheeratin </p>
<p>56:33</p>
<p>Khalifa: Never ending; never forbidden. </p>
<p>YusufAli: Whose season is not limited, nor (supply) forbidden,</p>
<p>Arabic: La maqtooAAatin wala mamnooAAatin </p>
<p>56:34</p>
<p>Khalifa: Luxurious furnishings. </p>
<p>YusufAli: And on Thrones (of Dignity), raised high.</p>
<p>Arabic: Wafurushin marfooAAatin </p>
<p>56:35</p>
<p>Khalifa: We create for them mates. </p>
<p>YusufAli: We have created (their Companions) of special creation.</p>
<p>Arabic: Inna ansha/nahunna inshaan </p>
<p>56:36</p>
<p>Khalifa: Never previously touched. </p>
<p>YusufAli: And made them virgin - pure (and undefiled), -</p>
<p>Arabic: FajaAAalnahunna abkaran </p>
<p>56:37</p>
<p>Khalifa: Perfectly matched. </p>
<p>YusufAli: Beloved (by nature), equal in age,-</p>
<p>Arabic: AAuruban atraban </p>
<p>56:38</p>
<p>Khalifa: For those on the right side. </p>
<p>YusufAli: For the Companions of the Right Hand.</p>
<p>Arabic: Li-as-habi alyameeni</p>
<p>Verses 56:35-37 are another example of “mistaken identity”. Verses 56:35-37 do not contain an object (such as mates or companions). There is only a pronoun (hunna) in plural feminine connotation found in verses 56:35- ansha/nahunna - and 56:36 – FajaAAalnahunna-. This pronoun is referring to the noun/object mentioned in verse 56:34 that is: “furushin marfooAAatin” (luxurious furnishings/raised couches or beds). Having noticed the linguistic flaw, M Asad in his translation “Message of the Quran”, he translates “furushin marfooAAatin” to spouses raised high.</p>
<p>M Asad Translation:</p>
<p>56:34-38</p>
<p>And [with them will be their] spouses, raised high.</p>
<p>For, behold, We shall have brought them into being in a life renewed,</p>
<p>Having resurrected them as virgins,</p>
<p>Full of love, well-matched</p>
<p>With those who have attained righteousness.</p>
<p>He comments that one of the reasons to justify this rendering is because the word “firash” (lit., “bed” or “couch”) is often used tropically to denote “wife” or “husband”?</p>
<p>The Quranic textual consistency should always take precedence to any claimed usage from classical Arabic idioms wherever they are found (Raghib, Qamus, Taj al –Arus etc.). There are many words in the Quran for describing husband, wife, spouses and women (ba3l/zawj, imraa, azwaaj and nissaa), therefore this interpretation is “stretched”. It is also due to the lack of understanding of the attributes that follows and the perception of the existence of the special companions of heaven. In addition, “whoever” is being described in verse 56:34-37 is not being rewarded, but rather: they are part of the “reward” for “the companions of the right hand” (verse 56:38) and they are listed among the luxuries and the “objects” of the gardens of heaven (verses 56:28-37).</p>
<p>“Abkaran”: The translation of this word as virgins is offensive and unacceptable. The word virgin has a different equivalent in Arabic (3adraa) that has never been literally used in the Quranic text. One might find in Arabic bibles the expression “Virgin Mary” (Maryam el 3adraa) but this expression is non-existent in the Quran. Once, one accepts that it is literally describing the beds/couches that were raised high, the alternative meanings are: “fresh”/”new”/clean/pure. This is consistent with other attributes that we looked into describing other “objects” and delicacies of heaven (the goodness and ease of reach of fruits, the purity of the springs etc…).</p>
<p>“bakara” is to get up early, “bukratan” is early morning. “el bakr” is the first of anything and “baakoor” is the early fruit of the season.</p>
<p>“3uruban”: This could be taken to mean clear, with no imperfections or rich. While describing a language, we find that “3aruba” means “became eloquent”. We also find the expression: “A3raba 3an hajatihi” meaning: (He clarified/expressed his need) and the expression “a3raba el kalaam” means “He clarified the speech”.</p>
<p>In a small dictionary I have, I also found the word “3arooba” that is taken to mean a wife who is very fond of her husband. It puzzles me that for a supposedly rich language, the equivalent of “3arooba” in the masculine form does not exist. This is clearly a case of “adopted” meaning based on tradition and misunderstanding of the verse. It is more fitting to look into how the Quran is described as “3arabiyin” where the context is about clarity and no crookedness and imperfections in it. Love and affection are mutual feelings between husband and wife.</p>
<p>Verse 30:21</p>
<p>Transliteration</p>
<p>Wamin ayatihi an khalaqa lakum min anfusikum azwajan litaskunoo ilayha wajaAAala baynakum mawaddatan warahmatan inna fee thalika laayatin liqawmin yatafakkaroona</p>
<p>Y Ali</p>
<p>And among His Signs is this, that He created for you mates from among yourselves, that ye may dwell in tranquillity with them, and He has put love and mercy between your (hearts): verily in that are Signs for those who reflect.</p>
<p>Khalifa</p>
<p>Among His proofs is that He created for you spouses from among yourselves, in order to have tranquility and contentment with each other, and He placed in your hearts love and care towards your spouses. In this, there are sufficient proofs for people who think.</p>
<p>A question comes to my mind at this point, why would God cause “jealousy” between husband and wife on this earth because of what he “promised” in heaven to one gender (or to both) He who put love, mercy and affection between the spouses?</p>
<p>Whatever the real or possible meanings of the word “AAuruban”, it is referring to couches or furnishings.</p>
<p>As for the attribute “atraban” and in the case of beds/couches, it carries similar meaning to what have already been stated in previous verses: matching in all aspects/ ever-lasting. Thus, a possible translation of verses 56:34-37 could be:</p>
<p>And couches raised high,</p>
<p>We created them (couches) in such a way,</p>
<p>That we made them pure/clean/”new”,</p>
<p>Clear/no imperfection and matching/non-degenerating,</p>
<p>For the companions of the right hand!</p>
<p>Traditional argument/apology</p>
<p>I would like to cite below the apologetic argument when translators tackle the word “hur” such as M Asad and A R & A M Omar in “The Holy Quran”:</p>
<p>“Hur: it is the plural of ahwar (masculine) and houra (feminine). The word ahwar signifies pure and clear “intellect”.</p>
<p>As for the word hur in its feminine connotation quite a number of the earliest commentators understood as signifying the righteous among the women of mankind.”</p>
<p>First of all, the idea of having newly created companions (of both genders and no sexual connotation) is neither appealing nor acceptable. Some decent Muslims tried to come to terms in accepting it because they perceived that God stated it in his book. We spent all our life in this earth we care about and have affection for some people among parents, spouses, children and other friends yet we will be sharing the rewards of heavens with aliens matched/assigned to us!</p>
<p>Second of all, from the linguistic point of view, the word “hur” and other supposedly “related” words in the Quran were followed by adjectives (“Qasiratu alttarfi”, “maqsooratun fee alkhiyami” and “khayratun hisanun”) which are in plural feminine connotation/inclination; this implies “female beings”. There is no neutral in Arabic like some other languages. In Arabic, the “masculine connotation” is dominant, so if an adjective is in masculine plural form, this implies that the “members” of the group described could be of both male and female gender unless the context specifically implies a single sex group (ie: males/masculine). The plural feminine connotation always applies to an exclusive female/feminine group.</p>
<p>Christoph Luxenberg’s Work</p>
<p>A university scholar in Germany published a book in German under the pseudo-name Christoph Luxenberg. The book title was: “The Syro-Aramaic way of reading the Koran: a contribution to decode the language of the Koran”.</p>
<p>He also reached the conclusion that traditional Muslims got it completely wrong in the interpretation of the verses dealing with “hur” and “companions of heaven” as he states that these verses were about food and drink. I share his understanding about this key point. From the commentaries I read (as I have no knowledge of German and had no access to his book), it is alleged that to understand the Quran, you need Syrian-Aramaic knowledge as some of the Quranic passages could have been borrowed from the Syrian (Christian) poems of “Ephrem”.</p>
<p>I hope I have demonstrated in this article that the Quran can be understood through the Quranic text and the textual consistencies within it. There is no issue or a big deal if there is similarity between Quranic passages and ancient Syrian/Aramaic poems: The source of truth is one: God.</p>
<blockquote><p>“There is one river of Truth which receives tributaries from every side.” Clement of Alexandria</p>
</blockquote>
<p><strong>Conclusion:</strong></p>
<p>The commonly adopted interpretation of verses dealing with the description of heaven led me to find many inconsistencies and linguistic flaws:</p>
<p>The lack of noticing the switch from dual to plural pronoun (Chapter 55), addition of words such as companions, the mixing up between the “eye” and the “spring” and the confusion between attributes to fruits, drink and couches and description of women/companions etc…</p>
<p>Our concept of heaven and who will be there among believers has direct influence on our behaviour in this life and the treatment of women in the “Muslim” world. This belief about “Houris” is also used as a weapon against the Quran as can be seen from some of the links I put below. We have the duty to challenge and review this interpretation.</p>
<p>To those who believe in God, the Quran as a source of guidance and hope they will be re-united in the hereafter with those they loved and cared for in this earth under God’s mercy and blessings, my findings/interpretation come as no surprise to them.</p>
<p>As for those who believe in the existence of “Houris” besides God and the guidance of the Quran, I urge them to read the Quran for themselves and ponder about it; no other deities and sources should be upheld beside God Almighty and his guidance.</p>
<p>The promise of 72 women/fair maidens to believers and “martyrs” could be from Satan and can never be from God. Those who teach and upheld this belief rooted in their traditions and “books” are accountable in front of God for what they preach as we are all accountable for our actions and what we preach. Combined with other deviations, this corruption and lie had led some people to committing evil acts and the killing of innocent people (while taking their own lives) in the hope of gaining such a “reward” that is false and un-Quranic.</p>
<p>When you grow a bad tree, you get a bad fruit and when you plant a good seed, you harvest a good fruit.</p>
<p>May God shower us with his mercy and re-unite with those we love and care for!</p>
<p>Praises be to God!</p>
<p>Links and further readings:</p>
<p><a href="http://www.guardian.co.uk/religion/Story/0,2763,631357,00.html">http://www.guardian.co.uk/religion/Story/0,2763,631357,00.html</a></p>
<p><a href="http://www.secularislam.org/books/luxenberg.htm">http://www.secularislam.org/books/luxenberg.htm</a></p>
<p><a href="http://www.paktoday.com/zaidi.htm">http://www.paktoday.com/zaidi.htm</a></p>
<p>Links about verse 78:33</p>
<p><a href="http://answering-islam.org/Quran/Versions/078.033.html">http://answering-islam.org/Quran/Versions/078.033.html</a></p>
<p>(Verse 78:33 –Arabic link-)</p>
<p><a href="http://quran.al-islam.com/Tafseer/DispTafsser.asp?nType=1&bm=&nSeg=0&l=arb&nSora=78&nAya=33&taf=KATHEER&tashkeel=0">http://quran.al-islam.com/Tafseer/DispTafsser.asp?nType=1&bm=&nSeg=0&l=…</a></p>
<p>Personal site (under construction):</p>
<p><a href="http://www.geocities.com/yaseen_q/">http://www.geocities.com/yaseen_q/</a></p>
<p>This article:</p>
<p><a href="http://www.geocities.com/yaseen_q/hur-article.htm">http://www.geocities.com/yaseen_q/hur-article.htm</a></p>
<p> </p>
<hr /><p class="rtecenter">By Yaseen (<a href="mailto:yaseenz@hotmail.com">yaseenz@hotmail.com</a>)</p>
</div>
Sat, 27 Aug 2011 08:55:06 +0000admin102 at http://free-minds.orgDivorce in Islamhttp://free-minds.org/divorce-islam
<span property="schema:name" class="field field--name-title field--type-string field--label-hidden">Divorce in Islam</span>
<div class="field field--name-taxonomy-vocabulary-1 field--type-entity-reference field--label-hidden field__items">
<div class="field__item"><a href="http://free-minds.org/category/women" hreflang="en">Women</a></div>
</div>
<span rel="schema:author" class="field field--name-uid field--type-entity-reference field--label-hidden"><span lang="" about="http://free-minds.org/user/1" typeof="schema:Person" property="schema:name" datatype="" xml:lang="">admin</span></span>
<span property="schema:dateCreated" content="2011-08-25T15:07:47+00:00" class="field field--name-created field--type-created field--label-hidden">Thu, 08/25/2011 - 23:07</span>
<div class="field field--name-field-article-picture field--type-image field--label-hidden field__item"> <img src="http://free-minds.org/sites/default/files/divorcee.jpg" width="200" height="200" alt="" typeof="foaf:Image" /></div>
<div property="schema:text" class="clearfix text-formatted field field--name-body field--type-text-with-summary field--label-hidden field__item"><p>You are Divorced! Divorced! Divorced!</p>
<p>These have become the most dreaded three words that any Muslim woman can hear in her lifetime, for they signify not only the end of her marriage, but a hard and difficult road ahead where she has to re-build her entire life when the only foundation she has spent years building has just fallen away.</p>
<p>Can it really be so simple? Can years of building, sharing and loving be shattered beyond repair by the mere utterance of words?</p>
<p>Is it that God's system which rules our lives and the universe fails us at this moment we need it most and leave a wife without a marriage and leaves children without a family?</p>
<!--break--><p>Surely this cannot be the way of the Quran from which only happiness and justice can be wrought?</p>
<p>Let us take a look together and examine this important, yet ignored topic from God's divine inspiration, The Quran.</p>
<p><u>Divorce Procedures </u></p>
<p style="margin-left: 0pt"><span style="color: #ac3e3e">“And the divorced women shall hold themselves for three menstruation periods; and it is not lawful for them to conceal what God has created in their wombs, if they believe in God and the Last Day. And their husbands would then have just cause to return together, if they both wish to reconcile. And for what obligations the women are owed, so similarly must they fulfil their obligations. But the men will have a greater responsibility over them in this. And God is Noble, Wise.” (Quran 2:228)</span></p>
<p style="margin-left: 0pt"><span style="color: #ac3e3e">“The divorce is allowed twice. So, either they reconcile equitably, or they part-ways with kindness. And it is not lawful for you to take back anything you have given the women unless you fear that they will not uphold God’s limits. So if you fear that they will not uphold God’s limits, then there is no sin upon them for what is given back. These are God’s limits so do not transgress them. And whoever shall transgress God’s limits, then these are the wicked.” (Quran 2:229)</span></p>
<p style="margin-left: 0pt"><span style="color: #ac3e3e">“So if he still divorces her again, then she will not be lawful for him until she has married another husband. If the other husband divorces her, then there is no sin that they come back together if they think they will uphold God’s limits. These are God’s limits, He clarifies them for a people that know.” (Quran 2:230)</span></p>
<p style="margin-left: 0pt"><span style="color: #ac3e3e">“And if you have divorced the women, and they have reached their required interim period, then either you reconcile with them equitably, or part-ways equitably. And do not reconcile with them so you can harm them out of animosity; whoever does so is doing wickedness to his soul; and do not take God’s revelations lightly. And remember God’s blessings towards you, and what was sent down to you of the Scripture and the wisdom, He warns you with it. And be aware of God and know that God is Knowledgeable in all things.” (Quran 2:231)</span></p>
<p style="margin-left: 0pt"><span style="color: #ac3e3e">“And if you divorce the women, and they have reached their required interim period, then do not prevent them from remarrying their husbands if they amicably agree amongst themselves out of what is best. This is to remind any of you who believe in God and the Last Day, this is better for you and purer; and God knows while you do not know.” (Quran 2:232)</span></p>
<p style="margin-left: 0pt"><span style="color: #ac3e3e">“O you who believe, if you marry the believing women, then divorced them before having intercourse with them, then there is no interim required of them. You shall compensate them, and let them go in an amicable manner.” (Quran 33:49)</span></p>
<p style="margin-left: 0pt"><span style="color: #ac3e3e">“O you prophet, if any of you have divorced the women, then they should be divorced while ensuring that their required interim is fulfilled, and keep count of the interim. You shall reverence God your Lord, and do not evict the women from their homes, nor should they leave, unless they have committed a proven adultery. And these are God's limits. And anyone who transgresses God's limits has wronged his soul. You never know; perhaps God will make something come out of this.” (Quran 65:1)</span></p>
<p style="margin-left: 0pt"><span style="color: #ac3e3e">“Then, once the interim is fulfilled, either you reconcile with them equitably, or part-ways equitably and have it witnessed by two just people from among you; and give the testimony for God. This is to enlighten those who believe in God and the Last Day. And whosoever reverences God, He will create a solution for him.” (Quran 65:2)</span></p>
<p style="margin-left: 0pt"><span style="color: #ac3e3e">“And He will provide for him whence he never expected. Anyone who puts his trust in God, then He suffices him. God's commands will be done. God has decreed for everything its fate.” (Quran 65:3)</span></p>
<p style="margin-left: 0pt"><span style="color: #ac3e3e">“As for the women who have reached menopause, if you have any doubts, their interim shall be three months. And as for those whose menstruation has ceased, and those who are already pregnant, their interim is until they give birth. And anyone who reverences God, He makes his matters easy for him.” (Quran 65:4)</span></p>
<p style="margin-left: 0pt"><span style="color: #ac3e3e">“This is God's command that He sends down to you. And anyone who is aware of God, He remits his sins, and will improve his reward.” (Quran 65:5)</span></p>
<p style="margin-left: 0pt"><span style="color: #ac3e3e">“You shall let them reside in the home you were in when you were together, and do not coerce them to make them leave. And if they are pregnant, you shall spend on them until they give birth. Then, if they nurse the infant, you shall pay them their due for such. And you shall maintain the amicable relations between you. If you disagree, then another woman may nurse the child.” (Quran 65:6)</span></p>
<p><u>A Summary Of The Rules For Divorce: </u></p>
<ul><li>
If the couple insist on divorce, then the wife and husband are to remain together in the same home until the ‘interim-period’ is complete (Quran 65:1)</li>
<li>
If the couple reconcile, then divorce may be retracted and cancelled at any point during the interim period. (Quran 2:229)</li>
<li>
The divorce is automatically retracted if sexual intercourse takes place between the husband and wife during the interim period. (Quran 65:1)</li>
<li>
The interim period required is three menstruation periods. The interim for women who no longer menstruate is three months. The interim for pregnant women is until they deliver (Quran 2:228, 65:4)</li>
<li>
There is no interim period required if the divorce takes place while no sexual intercourse has ever taken place between the couple. (Quran 33:49)</li>
<li>
If the couple still wishes to follow through with the divorce after the end of the interim period, then two witnesses are required to complete the process. (Quran 65:2)</li>
<li>
If this is the 3rd divorce, then the couple may not remarry each other unless the woman has been married to another man and then divorced. (Quran 2:230)</li>
</ul><p><u>Final Rule (Do NOT Play with GOD's System):</u></p>
<p><span style="color: #ac3e3e">"And if you divorce the women, once they fulfill their interim, you must reconcile with them equitably, or go through with the separation equitably. DO NOT reconcile with them to hurt them. And whosoever does this has wronged himself. DO NOT take GOD's revelations in vain. Remember GOD's blessings upon you, and that He sent down to you the scripture and wisdom to enlighten you. You shall observe GOD, and know that GOD is aware of all things." (2/231</span>)</p>
<p><u>Tips from the Quran:</u></p>
<p>In helping a couple to stay together to promote strong family bonds, the Quran gives a few suggestions for those who wish to take heed.</p>
<p><strong>Tip# 1 (Anticipate Events):</strong></p>
<p><span style="color: #ac3e3e">"If a woman fears separation or desertion from her husband, the couple shall try to reconcile their differences, for conciliation is best for them. Selfishness is a human trait, and if you do good and lead a righteous life, GOD is fully Cognizant of everything you do." (4/128)</span></p>
<p>A couple must do what is in their power to stop problems from getting out of hand. To do this there must be sacrifice and a lack of selfishness on behalf of both parties.</p>
<p><strong>Tip# 2 (Try Various Methods BEFORE Divorce):</strong></p>
<p><span style="color: #ac3e3e">"The men are made responsible for the women by what GOD has preferred them over each other and for what they have spent of their monies. The righteous women will accept this arrangement, since it is GOD's commandment, and honor their husbands during their absence. And for those whom you fear separation, you shall: 1) try and talk to them, 2) abstain from the bed room, 3) separate from them. If they obey you, you are not permitted to transgress against them. GOD is Most High, Supreme." (4/34)</span></p>
<p><strong>Tip # 3 (Involve the Family):</strong></p>
<p><span style="color: #ac3e3e">"If you still fear a separation between them, you shall appoint an arbitrator from his family and an arbitrator from her family; if they wish to reconcile, GOD will help them. GOD is Omniscient, Cognizant." (4/35)</span></p>
<p><strong>Tip # 4 (Do NOT Let People Give You Bad Advice):</strong></p>
<p><span style="color: #ac3e3e">"And if you divorce the women, once they fulfill their interim, do not advise them against remarrying their husbands if they have reconciled amicably. This shall be heeded by those among you who believe in GOD and the Last Day. This is purer for you, and more righteous. GOD knows, while you do not know." (2/232</span>)</p>
<p>How many a home have been destroyed and a family separated because people decided to ignore GOD's perfect system and let the words of men, scholars, and other innovators divert them from the only true path.</p>
<p>Stay with GOD, for that is where happiness lies.</p>
<p> </p>
<hr /><p class="rtecenter">By Layth Al-Shaiban (<a href="mailto:laytth@hotmail.com">laytth@hotmail.com</a>)</p>
</div>
Thu, 25 Aug 2011 15:07:47 +0000admin87 at http://free-minds.orgPolygamy in Islamhttp://free-minds.org/polygamy-islam
<span property="schema:name" class="field field--name-title field--type-string field--label-hidden">Polygamy in Islam</span>
<div class="field field--name-taxonomy-vocabulary-1 field--type-entity-reference field--label-hidden field__items">
<div class="field__item"><a href="http://free-minds.org/category/women" hreflang="en">Women</a></div>
</div>
<span rel="schema:author" class="field field--name-uid field--type-entity-reference field--label-hidden"><span lang="" about="http://free-minds.org/user/1" typeof="schema:Person" property="schema:name" datatype="" xml:lang="">admin</span></span>
<span property="schema:dateCreated" content="2011-08-24T15:13:39+00:00" class="field field--name-created field--type-created field--label-hidden">Wed, 08/24/2011 - 23:13</span>
<div class="field field--name-field-article-picture field--type-image field--label-hidden field__item"> <img src="http://free-minds.org/sites/default/files/polygamyy.jpg" width="580" height="419" alt="" typeof="foaf:Image" /></div>
<div property="schema:text" class="clearfix text-formatted field field--name-body field--type-text-with-summary field--label-hidden field__item"><p class="bodytxt" style="margin: 1em 0in"><font size="3"><font color="#333333"><font face="Times New Roman">One of the most wide spread myths that has been associated with God's religion over the centuries is the issue of "Polygamy". It is customary for people when they think of Islam, or even when they embrace Islam, that they automatically have a license to marry more than one wife (upto a maximum of 4). <p></p></font></font></font></p>
<p class="bodytxt" style="margin: 1em 0in"><font size="3"><font color="#333333"><font face="Times New Roman">Men tend to fantasize that this is due to the high sexual libido that God has given them and that it is part of their Homo-Sapien right of male domination. <p></p></font></font></font></p>
<p class="bodytxt" style="margin: 1em 0in"><font size="3"><font color="#333333"><font face="Times New Roman">Even women in the Islamic world have come to accept the idea of Polygamy as being ordained by God and therefore not open for debate or questioning. The woman in Islamic society may not like the idea of sharing her husband with other women, but it is a fact of life she has been taught to accept and respect. <p></p></font></font></font></p>
<p class="bodytxt" style="margin: 1em 0in"><font size="3"><font color="#333333"><font face="Times New Roman">Did the Lord of the Universe realize that Muslim men were hormone driven animals that needed the sexual satisfaction of more than one mate? Or is it us who as usual interpret God's revelations with our desires rather than our brains?. <p></p></font></font></font></p>
<p class="bodytxt" style="margin: 1em 0in"><font size="3"><font color="#333333"><font face="Times New Roman">Where in the Quran can we find this command that justifies Polygamy? <p></p></font></font></font></p>
<p class="qurantxt" style="margin: 1em 0in"><font size="3"><font color="#333333"><font face="Times New Roman">"You shall hand over to the ORPHANS* their rightful properties. Do not substitute the bad for the good, and do not consume their properties by combining them with yours. This would be a gross injustice. If you fear that you will not be equitable towards the ORPHANS*, then you may marry those who are agreeable to you of the women: two, and three, and four. If you fear lest you become unfair, then you shall be content with only one, or with what you already have. Additionally, you are thus more likely to avoid financial hardship." (4/2-3) <p></p></font></font></font></p>
<p class="qurantxt" style="margin: 1em 0in"><font size="3"><font color="#333333"><font face="Times New Roman">"They consult you concerning women: say, "GOD enlightens you regarding them, as recited for you in the scripture. The mothers of ORPHANS* that you wish to marry but do not give them their due dowries, you shall be just. The rights of young boys must also be protected. You shall treat the orphans equitably. Whatever good you do, GOD is fully aware thereof." (4/127) <p></p></font></font></font></p>
<p class="bodytxt" style="margin: 1em 0in"><font size="3"><font color="#333333"><font face="Times New Roman">* Orphans in Arabic (Yatama) is used for a child who has lost his father. A child who has lost his mother is not considered an Orphan in Arabic. <p></p></font></font></font></p>
<p class="bodytxt" style="margin: 1em 0in"><font size="3"><font color="#333333"><font face="Times New Roman">Any reader of the above verse does not have to be a genius to understand that Polygamy is CONDITIONAL that a person wants to be equitable towards the ORPHANS!<p></p></font></font></font></p>
<p class="bodytxt" style="margin: 1em 0in"><font size="3"><font color="#333333"><font face="Times New Roman">But WHO are these ORPHANS that we are responsible for yet it is likely that we will not treat them favorably?. <p></p></font></font></font></p>
<p class="bodytxt" style="margin: 1em 0in"><font size="3"><font color="#333333"><font face="Times New Roman">Again, we do not have to look beyond the tip of our noses for the answer: <p></p></font></font></font></p>
<p class="qurantxt" style="margin: 1em 0in"><font size="3"><font color="#333333"><font face="Times New Roman">"Do not give those who are immature the money which God has ENTRUSTED you with. You shall provide for them from it and cloth them, and say to them what is just. You shall test the orphans when they reach puberty. As soon as you find them mature enough, GIVE THEM THEIR PROPERTY..." (4/5-6)<p></p></font></font></font></p>
<p class="bodytxt" style="margin: 1em 0in"><font size="3"><font color="#333333"><font face="Times New Roman">You must be the GUARDIAN to these Orphans and caretaker to their inheritance BEFORE even considering Polygamy. It is not just for a man to just pick children off the street and claim that he will marry their mother. The man must be the Guardian to the children appointed by their deceased father or because they (the Orphans) are from his blood. <p></p></font></font></font></p>
<p class="bodytxt" style="margin: 1em 0in"><font size="3"><font color="#333333"><font face="Times New Roman">After laying out the rules in which Polygamy is allowed, we are also dealt with more restrictions in the Quran: <p></p></font></font></font></p>
<p class="qurantxt" style="margin: 1em 0in"><font size="3"><font color="#333333"><font face="Times New Roman">"You can NEVER be equitable in dealing with more than one wife, no matter how hard you try. Therefore, do not be so biased as to leave one of them hanging. If you correct this situation and maintain righteousness, GOD is Forgiver, Most Merciful." (4/129) <p></p></font></font></font></p>
<p class="bodytxt" style="margin: 1em 0in"><font size="3"><font color="#333333"><font face="Times New Roman">So, as we have it DETAILED in God's Book: <p></p></font></font></font></p>
<p class="bodytxt" style="margin: 1em 0in"><font size="3"><font color="#333333"><font face="Times New Roman">1. Orphans placed in our guardianship are to be treated fairly.<br />
2. If we fear biased-ness or unfairness in treatment, we MAY marry their mother.<br />
3. We MUST pay their mother her dowry as in the case of a normal marriage.<br />
4. We MUST NOT be biased in our dealings with either wife. <p></p></font></font></font></p>
<p class="bodytxt" style="margin: 1em 0in"><font size="3"><font color="#333333"><font face="Times New Roman">Under these circumstances it becomes very clear how God's perfect system will be a shield for children who have lost their fathers and need protection in this world, rather than a license for sexual fantasies as most are led to believe. <p></p></font></font></font></p>
<p class="bodytxt" style="margin: 1em 0in"><font size="3"><font color="#333333"><font face="Times New Roman">May the Lord grant us His mercy for all the wrong we have done. </font></font></font></p>
<p class="bodytxt" style="margin: 1em 0in"> </p>
<hr /><p class="bodytxt rtecenter" style="margin: 1em 0in"><font size="3"><font color="#333333"><font face="Times New Roman">By Layth Al-Shaiban (<a href="mailto:laytth@hotmail.com">laytth@hotmail.com</a>)</font></font></font></p>
</div>
Wed, 24 Aug 2011 15:13:39 +0000admin72 at http://free-minds.orgApplying the Concept of "Limits" to the Rights of Muslim Womenhttp://free-minds.org/applying-concept-limits-rights-muslim-women
<span property="schema:name" class="field field--name-title field--type-string field--label-hidden">Applying the Concept of "Limits" to the Rights of Muslim Women</span>
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<div class="field__item"><a href="http://free-minds.org/category/women" hreflang="en">Women</a></div>
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<span rel="schema:author" class="field field--name-uid field--type-entity-reference field--label-hidden"><span lang="" about="http://free-minds.org/user/1" typeof="schema:Person" property="schema:name" datatype="" xml:lang="">admin</span></span>
<span property="schema:dateCreated" content="2011-08-24T15:08:40+00:00" class="field field--name-created field--type-created field--label-hidden">Wed, 08/24/2011 - 23:08</span>
<div class="field field--name-field-article-picture field--type-image field--label-hidden field__item"> <img src="http://free-minds.org/sites/default/files/shahrour.jpg" width="120" height="158" alt="" typeof="foaf:Image" /></div>
<div property="schema:text" class="clearfix text-formatted field field--name-body field--type-text-with-summary field--label-hidden field__item"><p class="bodytxt" style="margin: 1em 0in"><font size="3"><font color="#333333"><font face="Times New Roman">Within the Islamic thought, one would come cross slogans such as "Islam is sound for all places and times", and "Islam is the solution". At the same time we have serious contemporary problems like: human rights, democracy, constitutional authority, and the rights of women. In solving these problems, several trends surfaced in the Muslim/Arab world, such as the following: <p></p></font></font></font></p>
<p class="bodytxt" style="margin: 1em 0in"><font size="3"><font color="#333333"><font face="Times New Roman">1- One Islamic approach is based on Arab-Islamic Legacy, represented by slogans like "Islam is the Solution" and "The Domain (hakemeyah) of God". This approach uses the principles of Islamic legal theory that stopped developing at the end of the third and fourth centuries (Hijri). However, this approach can not solve the problem of democracy. It assumes that women obtained their rights during the lifetime of the Prophet (SAW) and hence any new idea like the right of women to travel alone, proper dress (fashion), and the right to vote and to be elected, would not be tackled. Unfortunately, such legacy had not provided any original solution to modern problems since it focuses on past contexts.<p></p></font></font></font></p>
<p class="bodytxt" style="margin: 1em 0in"><font size="3"><font color="#333333"><font face="Times New Roman">2- The liberal approach argues that all main issues of freedom and democracy, human rights at large, and the rights of women in particular, have been solved by many nations through human experience and reason. This approach separates religion from public life in pursuit of creating a secular state. The core issue of this human experience becomes the creation of civil society, in which the rights of women are secured. This approach has the problem of relation with Islam, since Islam is the central normative force for the people, standard of values, including political ones. <p></p></font></font></font></p>
<p class="bodytxt" style="margin: 1em 0in"><font size="3"><font color="#333333"><font face="Times New Roman">The people of the Middle East (Arab-Islamic States) have lived for centuries under political oppression, and they still do. Women have also been subject to political and social oppression sustained by the traditional understanding of Islamic legacy. Therefore, this legacy gives no help in solving the above mentioned problems. That is to say, if we want to adhere to an Islamic solutions we must formulate new Islamic Legal and Theological theories, which give room for pluralism, human rights, democracy, self determination, abolishing predetermination and fatalism. In order to do so, I have tried to make a new contemporary reading to the Holy Scripture. In order to start this reading I have differentiated between Islam and Islamization.<p></p></font></font></font></p>
<p class="bodytxt" style="margin: 1em 0in"><font size="3"><font color="#333333"><font face="Times New Roman">Islam as such is the Holy Book, therefore, it is divine and eternal and there is no need for a new Islam. Islamization is a human activity, which impersonates Islam, so Islamization is bounded by history and geography. After the first century of Islamic history, the principles of Islamization were created (derived) by Arab-Islamic Jurists, namely "Usul-al-fiqih", (jurisprudence) and "Ilm-al-qalam" (theology). These principles were created within the framework of an oppressive political authority. Therefore, it is difficult, almost impossible, to find in the Usul-al-fiqih, both in its Sunni or Shia' versions, a place for concepts such as "constitution", "the rights of people" and "the rights of women".<p></p></font></font></font></p>
<p class="bodytxt" style="margin: 1em 0in"><font size="3"><font color="#333333"><font face="Times New Roman">Now the Middle East is facing new concepts such as constitution, pluralism, civil society, democracy, opposition human rights and rights of women. The problem is how these concepts can be introduced in the Islamic thought and to make room for these contemporary concepts in Islam. This is what I call new Islamization or what I can call a contemporary reading of the Divine Book through which we can derive new legal theory and new jurisprudence in which we can derive the rights of women and find a new concept of polygamy, veil, the right for economical and social domination, motherhood, political rights, etc.<p></p></font></font></font></p>
<p class="bodytxt" style="margin: 1em 0in"><font size="3"><font color="#333333"><font face="Times New Roman">The crucial point in this approach is to differentiate between The Book and The Quran, which essentially means the differentiation between Prophecy and Message, between the functions of Muhammad (SAW) as messenger (Rasul) and as Prophet (Nabi). Muhammad (SAW) received a body of information having to do with prophecy, religion and the like. As a messenger, he was the recipient of a corpus of legal instructions in addition to that information he received as a prophet. The function of Prophet is religious whereas that of the Messenger is legal. Prophetic information is textually complex capable of varying interpretations, this is the Quran. On the other hand, the legal subject is univocal, but it is nevertheless capable of being subjected to Ijtihad, and this is the Book. Therefore there is difference between Ijtihad (legal verses) and interpretation (other verses). Ijtihad concerns such issues as polygamy and inheritance, while Interpretation concerns issues like the creation of universe and mankind.<p></p></font></font></font></p>
<p class="bodytxt" style="margin: 1em 0in"><font size="3"><font color="#333333"><font face="Times New Roman">In order to establish the notion of "Islam is sound for all places and times" and can tolerate pluralism in its structure, I had introduced the new theory of legislation called the "Theory of Limits", i.e. God's Limits (Hudud). Human legislation is permitted within (in between) these limits. The Theory of Limits may be described as follows: It is the divine decree, expressed in the Book and the Sunna, which sets a lower limit or an upper limit for all human actions and natural phenomena. Within these limits, human-based legislation can take place. If we look to verses in the Book we can distinguish six types of limits: <p></p></font></font></font></p>
<p class="bodytxt" style="margin: 1em 0in"><font size="3"><font color="#333333"><font face="Times New Roman">1 - The lower limits stand alone: (as an example verses 22-23 Sura4). These verses explain prohibition (Haram) imposed on marrying one's mother, daughters, maternal and paternal aunt's etc. Once these relations are excluded, marriage to other relations or non-relations becomes permitted.<p></p></font></font></font></p>
<p class="bodytxt" style="margin: 1em 0in"><font size="3"><font color="#333333"><font face="Times New Roman">2 - The Upper limits stand alone: as example of this limit may be found in (verse 38 sura5) "As for the thief, both male or female, cut off their hands". Here the stipulated penalty represents the upper limit that should not be exceeded. However, the penalty may be mitigated, according to the objective conditions prevailing. In particular, it is the responsibility of an institution like a "parliament" to determine the theft which entail upper limit or consider lower than this one. Also death penalty is considered as the upper limit and is Islamically accepted. Legislative authorities can define the penalties through referendum, parliament, etc., within the limits stated by God.<p></p></font></font></font></p>
<p class="bodytxt" style="margin: 1em 0in"><font size="3"><font color="#333333"><font face="Times New Roman">3 - The third type consists of the lower and upper limits when they are conjoint. An illustration of this type, the Quranic verse related to inheritance (verses 9999-12 sura4). The general tenor of these verses is that the male has the equivalent portion of two females, and if there be women more than two, then theirs are two thirds of the inheritance, and if there be only one then the half. The part of the verse9999 comprises the general law of inheritance, which represents mathematically a hyperbola. The continuation of verse9999 and 12 are lower and upper limits of the inheritance of parents, wives and husbands. These limits cover all cases all over the world.<p></p></font></font></font></p>
<p class="bodytxt" style="margin: 1em 0in"><font size="3"><font color="#333333"><font face="Times New Roman">4 - The fourth type of God's limits is when the upper and the lower limits meet together. It has been found that in all the Book and the Sunna only one verse is of this type (sura24 verse2) which states: "The adulteress and the adulterer, scourge ye each of them with a hundred lashes and let not pity for the twain withhold you from obedience to God, if ye belief in God and the last day, and let a party of the believers witness their punishment". Here the upper and the lower limits are set at one meeting point, namely, one hundred lashes. This is the only case in Islamic legislation where we got a line without field of movement.<p></p></font></font></font></p>
<p class="bodytxt" style="margin: 1em 0in"><font size="3"><font color="#333333"><font face="Times New Roman">5 - The fifth type of God's limits in which the curvature moves between the lower and upper limits but touches neither. The sexual relations between men and women exemplify this type. Beginning with a point above lower limit where the two sexes not to touch each other, the curvature moves upward in the direction of the upper limit where they come close to committing adultery but do not. From this type of God's limits we can conclude that in all societies that separate men from women, this case is outside lower limit. And in societies where adultery is widespread, this case is touching the upper limit. That is to say men and women working together in factories or offices or studying together in schools and universities is quite acceptable Islamically and it depends on social development of society itself (traditions and customs) and Islam has nothing to do with it. This discussion calls us to discuss the women dress (Hijab). <p></p></font></font></font></p>
<p class="bodytxt" style="margin: 1em 0in"><font size="3"><font color="#333333"><font face="Times New Roman">6 - The sixth type of God's limits: Where the legislation moves between a positive upper limit and a negative lower limit. Fiscal transactions illustrate the consistency of this type. The upper limit is represented by the payment of alms-tax (zakat). Since these limits are positive and negative, then there exists in between them a stage that is equivalent to zero. An example of this middle stage is an interest-free loan. This type of limits will solve the problem of bank interest where it has been mixed with usury (riba). As we have three cases:<p></p></font></font></font></p>
<p class="bodytxt" style="margin: 1em 0in"><font size="3"><font color="#333333"><font face="Times New Roman">a - Lower limit is to pay alms-tax to poor people who can't repay debts i.e. to give money without expecting to be paid back. b - Zero case: where you give interest-free loan. c - An upper limit case: where you give loan with interest, but it should not exceeds the upper limit which is 100% for all period of loan whatever it was long.<p></p></font></font></font></p>
<p class="bodytxt" style="margin: 1em 0in"><font size="3"><font color="#333333"><font face="Times New Roman">Somebody will ask why have these limits have been discovered now and no one of Islamic jurists introduced them even from the time of Prophet. We can find the answer in the Quran itself. Where it is stated that Bedouins are very primitive and they are incapable to understand God's Limits. Sura 9 verse 97, "The Bedouins are more entrenched in "kufr" and hypocrisy and likely to be ignorant of the limits which God revealed to his messenger". Therefore, we are now better equipped to understand Qur'anic verses and especially verses of God's limits.<p></p></font></font></font></p>
<p class="bodytxt" style="margin: 1em 0in"><font size="3"><font color="#333333"><font face="Times New Roman">Basing on theory of limits we can discuss the problem of polygamy, and veil (hijab). Before beginning discussion the problem of polygamy I have to state the following:<p></p></font></font></font></p>
<p class="bodytxt" style="margin: 1em 0in"><font size="3"><font color="#333333"><font face="Times New Roman">a - If polygamy does entail any social problem due to historical development of society and due to lack of women self-conscience, so let it be, and this what happened in Arabia when the Prophet (SAW) was alive. What happened with women during the life of the Prophet is a complete liberation and this case is very clear when the Prophet began the liberation of slaves. Hence, the liberation of women and slaves must continue after his death.<p></p></font></font></font></p>
<p class="bodytxt" style="margin: 1em 0in"><font size="3"><font color="#333333"><font face="Times New Roman">b - Also this applies to the problem of dresses (hijab), where the traditional dresses of Arabic women at seventh century became the standard. Here we see as well how was the seventh century frozen which mean losing vision of future. Hence the problem of polygamy is no longer prevalent in modern societies and can actually lead to more harm and corruption because justice in polygamy could not be rendered between different wives. This is an argument put forward by Islamic reformists like Muhammad Abdu.<p></p></font></font></font></p>
<p class="bodytxt" style="margin: 1em 0in"><strong><font size="3"><font color="#333333"><font face="Times New Roman">Polygamy</font></font></font></strong><font size="3"><font color="#333333"><font face="Times New Roman"><p></p></font></font></font></p>
<p class="bodytxt" style="margin: 1em 0in"><font size="3"><font color="#333333"><font face="Times New Roman">Based on theory of limits we can understand the verses of polygamy in the Book. We begin with verses 4:2 and 4:3. <p></p></font></font></font></p>
<p class="qurantxt" style="margin: 1em 0in"><font size="3"><font color="#333333"><font face="Times New Roman">4:2 "Give unto orphans (yatama) their wealth. Exchange not the good for bad, nor absorb their wealth into your wealth".<p></p></font></font></font></p>
<p class="qurantxt" style="margin: 1em 0in"><font size="3"><font color="#333333"><font face="Times New Roman">4:3 "And if ye fear that ye will not deal fairly with the orphans, marry of the women, with complete good will, two three or four, and if ye fear that ye cannot do justice then one only… it is more likely that ye will do justice".<p></p></font></font></font></p>
<p class="bodytxt" style="margin: 1em 0in"><font size="3"><font color="#333333"><font face="Times New Roman">The limits revealed in these verses are of two types: Quantitative and qualitative. Quantitatively, the lower limit is marrying to single wife, whereas the upper limit is to four wives. This is the understanding prevailing among Muslims thus far. But the qualitative aspect of these verses is just as important to a complete understanding. The question, which was never asked, for instance, what sort of women is meant in these verses. They took "women" to refer to whole class of women, without any qualification. But the text of the verse does not allow for this generalization, for the phrase "if ye fear ye will not deal fairly with the orphans" is inextricably connected with what follows it, namely "marry of women". That God did in this context allow a second, a third and a fourth wife, and that He did not mention the first wife is qualitatively, not quantitatively excluded from this permission. <p></p></font></font></font></p>
<p class="bodytxt" style="margin: 1em 0in"><font size="3"><font color="#333333"><font face="Times New Roman">The fact which inferred the text, that the women associated with the orphans are widowed mothers, and this is the only connection between the first part of the verse concerning orphan and the second part concerning marrying second, third and fourth wives. Otherwise the verse loose its meaning as the orphan in Quranic Arabic term means the child who lost his father and who is under the age of manhood (immature). Therefore, his mother is a widow without husband, and if the orphans are young children or babies their mothers are relatively young. Thus the permission to marry a second, a third and a fourth wife amounts in effect to a permission to marry widows, especially young ones who will bring with them to marriage their young children. This is the whole point behind the permission.<p></p></font></font></font></p>
<p class="bodytxt" style="margin: 1em 0in"><font size="3"><font color="#333333"><font face="Times New Roman">In addition to the first wife, who may not be a widow, and her children, the other co-wives along with their children too are the responsibility of the husband. The Quranic reference to "doing justice" must be seen, as bearing upon the husband treatment of his children from the first wife on the one hand, and of the widows' children brought to the marriage with them, on the other. The Book enjoins men not to marry more than one wife if they cannot treat with complete equality and impartiality the young orphans who come to marriage with their widowed mothers. The last word of the verse 3 sura 4 confirms the notion that it is difficult to do justice, economic or otherwise, when there are many children in a single household.<p></p></font></font></font></p>
<p class="bodytxt" style="margin: 1em 0in"><font size="3"><font color="#333333"><font face="Times New Roman">Thus we understand that Book encourages men of financial means to marry widows who have young children, for this was deemed to be an effective way to provide care for the orphaned families, and we imagine that a big number of widows and orphaned families during and after wars. Also the Book exempt men from paying dowry to them as long as adequately provide for their orphaned children (verse 127 sura$), and in verses 129-130 sura 4 do not insist that these wives should be with full justice. He says in verse 129 that it is impossible, and therefore it is not required at all, because marrying widows is to do justice toward orphans.<p></p></font></font></font></p>
<p class="bodytxt" style="margin: 1em 0in"><font size="3"><font color="#333333"><font face="Times New Roman">This is precisely the point where the traditional jurists went wrong, because they were not able to understand the significant of the theory of Gods limits. This was due to the level of societies' historical development at their time, and not due to their lack of intelligence. For instance, we make a comparison with a soccer match, where the two teams play within the borders of the field, not at the borderline. The difficulty of traditional jurists so to speak, is they are concerned only with the borderline and ignored the game within the field. At the same time they claim that Islam is sound for all timed and places. We can easily imagine how many probabilities of play 22 players could perform in the field. The answer is millions. Within God's limits we can legislate millions of laws and make millions of court decisions (ahkam), and they are all acceptable and legislation could be done by human legislative authorities, in modern time, it is the parliament.<p></p></font></font></font></p>
<p class="bodytxt" style="margin: 1em 0in"><font size="3"><font color="#333333"><font face="Times New Roman">Therefore, the principle of consensus means majority voting in parliament or majority voting in referenda. According to this notion, this is the principle of pluralism in civil society. Therefore, in the modern Islamic State, Fatwas should be replaced by referenda and committees of Fatwas should be replaced by parliaments.<p></p></font></font></font></p>
<p class="bodytxt" style="margin: 1em 0in"><strong><font size="3"><font color="#333333"><font face="Times New Roman">Women Proper Dressing (Hijab)</font></font></font></strong><font size="3"><font color="#333333"><font face="Times New Roman"><p></p></font></font></font></p>
<p class="bodytxt" style="margin: 1em 0in"><font size="3"><font color="#333333"><font face="Times New Roman">The issue of how women should dress is mentioned in Quranic verses (verse 31 sura 24 and verse 59 sura 33). <p></p></font></font></font></p>
<p class="qurantxt" style="margin: 1em 0in"><font size="3"><font color="#333333"><font face="Times New Roman">Verse 31 sura 24 says:"And say to the believing women that they should lower their gaze and guard their modesty, that they should not display their beauty and their ornaments except what (ordinarily) appear, that they should draw their veils over their bosoms and not display their beauty except to their husbands, to their fathers, their husbands' fathers, their sons, their husbands' sons, their brothers or their brothers' sons, or their sisters' sons, or their women, or the slaves whom their right hands possess, or male attendants free of sexual desires, or small children who have no carnal knowledge of women, and they should not strike feet in order to draw attention to their hidden ornaments, And O ye believers! Turn ye all together towards Allah in repentance that ye Maybe successful".<p></p></font></font></font></p>
<p class="qurantxt" style="margin: 1em 0in"><font size="3"><font color="#333333"><font face="Times New Roman">Verse 59 sura 33 says: "O Prophet tell thy wives and daughters and the believing women that they should cast their outer garments over their persons (when out of doors) that is most convenient, that they should be known (as such) and not molested, and Allah is Oft-forgiving most merciful".<p></p></font></font></font></p>
<p class="bodytxt" style="margin: 1em 0in"><font size="3"><font color="#333333"><font face="Times New Roman">Verse 31 sura 24 gives the lower limit of women dress, and the Prophet saying of exposition of face and hands is the outer limit of dress. The verse 59 sura 33 gives the rules of how to move in between limits. The lower limit states that the women's body can be exposed in two ways:<p></p></font></font></font></p>
<p class="bodytxt" style="margin: 1em 0in"><font size="3"><font color="#333333"><font face="Times New Roman">1- First, that part of the body, which is exposed by nature like face and hands.<p></p></font></font></font></p>
<p class="bodytxt" style="margin: 1em 0in"><font size="3"><font color="#333333"><font face="Times New Roman">2- Second, that part of the body, which is not exposed by nature.<p></p></font></font></font></p>
<p class="bodytxt" style="margin: 1em 0in"><font size="3"><font color="#333333"><font face="Times New Roman">The outer limit is to expose only face and hands. For the formal proper dress in the streets, works, parties, etc. verse 59 sura 33 covers this case, where it is stated that any women should dress in a manner that is socially accepted without challenging social decency and habits. At the same time the dress must be within the limits of God. These limits mean that nudity is outside God's limits and covering all the body, including the face, is going also outside the Prophet upper limit. Therefore, most of the women of the world are dressed in between those limits. Also verse 31 sura 24 gives the God's limit in profession for women, two professions are forbidden by God which are: prostitution and indecent exposure.</font></font></font></p>
<p class="bodytxt" style="margin: 1em 0in"> </p>
<hr /><p class="bodytxt rtecenter" style="margin: 1em 0in"><font size="3"><font color="#333333"><font face="Times New Roman"><p>By Dr. Mohammed Shahrour</p></font></font></font></p>
</div>
Wed, 24 Aug 2011 15:08:40 +0000admin71 at http://free-minds.orgAre Women to be Beaten?http://free-minds.org/are-women-be-beaten
<span property="schema:name" class="field field--name-title field--type-string field--label-hidden">Are Women to be Beaten?</span>
<div class="field field--name-taxonomy-vocabulary-1 field--type-entity-reference field--label-hidden field__items">
<div class="field__item"><a href="http://free-minds.org/category/women" hreflang="en">Women</a></div>
</div>
<span rel="schema:author" class="field field--name-uid field--type-entity-reference field--label-hidden"><span lang="" about="http://free-minds.org/user/1" typeof="schema:Person" property="schema:name" datatype="" xml:lang="">admin</span></span>
<span property="schema:dateCreated" content="2011-08-23T20:00:00+00:00" class="field field--name-created field--type-created field--label-hidden">Wed, 08/24/2011 - 04:00</span>
<div class="field field--name-field-article-picture field--type-image field--label-hidden field__item"> <img src="http://free-minds.org/sites/default/files/beat2.jpg" width="224" height="176" alt="" typeof="foaf:Image" /></div>
<div property="schema:text" class="clearfix text-formatted field field--name-body field--type-text-with-summary field--label-hidden field__item"><p>In some parts of the Middle East and other areas of the Muslim world, a woman may be beaten severely by her husband or male relatives for something as ridiculous as not having dinner prepared on time. It is a common theme amongst some male Muslims to beat their women whenever they think it is deserved and they can rest assured that the entire Islamic Scholars will be right behind them for support.</p>
<p>Although this may sound bizarre, the Muslim Scholars have told people that God has ordained in His holy book that women may be beaten if their male counter-part is not pleased with them. The verse that Muslims claim gives a green light to commit violence against their women-folk is the following:</p>
<p>[Yusufali Translation]: Men are the protectors and maintainers of women, because Allah has given the one more (strength) than the other, and because they support them from their means. Therefore the righteous women are devoutly obedient, and guard in (the husband's) absence what Allah would have them guard. As to those women on whose part ye fear <strong>"Nushooz" </strong><strong><u>disloyalty and ill-conduct</u></strong> , admonish them (first), (Next), refuse to share their beds, (And last) <strong>"Idribuhun"</strong><strong> <u>beat them</u></strong> (lightly); but if they return to obedience, seek not against them Means (of annoyance): For Allah is Most High, great (above you all)." (4:34)</p>
<p>If indeed God had commanded men to beat their `disloyal` women, then we have no course of action but to `hear & obey`...However, there is more than meets the eye in accepting the common interpretation of verse 4:34 which is the subject of this article.</p>
<p>The Quran is best studied by placing all similar subject words/verses together (this approach is called `Tarteel` and has been advised by the Almighty in 73:4).</p>
<p>There are two key words that are central to deriving the correct meaning for this topic:</p>
<ol><li>
Nushuz (translated above `disloyalty & ill-conduct)</li>
<li>
Idribuhun (translated above as `beat them`).</li>
</ol><p>The first word `Nushooz` will give us an understanding of what the subject is all about...Is this about a woman who is disloyal and in ill-conduct (an adulteress or temptress perhaps?) Or, has this word been mistranslated based on a backdrop of social ignorance and male domination?</p>
<p><em>Nushooz means: `<u>to rise / go above</u>`. </em></p>
<p>This can be seen clearly in 58:11 where people are told to `Nushooz` from the place of gathering/sitting.</p>
<blockquote><p>[Yusufali Translation]: O ye who believe! When ye are told to make room in the assemblies, (spread out and) make room: (ample) room will Allah provide for you. And when ye are told <strong>"Inshuzoo"</strong><strong> <u>*to rise up</u></strong>, rise up Allah will rise up, to (suitable) ranks (and degrees), those of you who believe and who have been granted (mystic) Knowledge. And Allah is well-acquainted with all ye do." (58:11)</p>
</blockquote>
<p>* Notice how our translator [Yusufali] has given the correct translation in the verse, whereas in 4:34 it was all about `disloyalty & ill-conduct`.</p>
<p>Therefore, the issue we are dealing with here is not adultery or some other act of immorality, but rather it is the subject of a woman `rebelling / going against` her husband (going above them, not acknowledging the other, not listening, deserting them, etc.).</p>
<p>Let us read what the Quran tells us to do when it is the man that is doing the `Nushooz` and not the woman:</p>
<blockquote><p>[Yusufali Translation]: If a wife fears cruelty or <strong>"Nushooz"</strong> <strong><u>**desertion</u></strong> on her husband's part, there is no blame on them if they arrange an amicable settlement between themselves; and such settlement is best; even though men's souls are swayed by greed. But if ye do good and practise self-restraint, Allah is well-acquainted with all that ye do." (4:128)</p>
</blockquote>
<p>** Again, we see our translator [yusufali] magically giving the correct meaning by translating `Nushooz` as `desertion` when it just happened that the male was the subject matter!</p>
<p>The Quran tells us that if the man is the one who is doing the `Nushooz` then the couple need to reconcile or part since he obviously has rebelled against his wife (can't stand to be with her, finds himself wanting to leave from her presence, etc..)...The verse does not say that the woman should `beat` the man into submission or bring her men-folk to do so in order to knock some sense into him...It says they should talk, and reconcile, since obviously this is an issue which needs people to come-back into respecting and loving one another, or part ways.</p>
<p>Now to move back to the verse where the woman is the one doing the `Nushooz` using the correct translation:</p>
<blockquote><p>"The men are to support the women by what God has gifted them over one another and for what they spend of their money. The upright women who are attentive, and keep private the personal matters for what God keeps watch over. As for those women from whom you fear a <strong>"Nushooz"</strong><strong> <u>desertion</u></strong>, then you shall advise them, and abandon them in the bedchamber, and <strong>"Idribuhun"</strong><strong> <u>Beat them?</u></strong>; if they obey you, then do not seek a way over them; God is High, Great.` (4:34)</p>
</blockquote>
<p>If we look at the subject matter, it is of a woman who cannot stand her man and therefore has rebelled from him...As with the example of the man being the one rebelling, there are steps to `calm things down` and to bring harmony into the marriage...Beating a woman if she can't stand her man and has rebelled against him will only make her hate him more (not exactly a logical or practical solution to the problem).</p>
<p>Obviously now that the subject has been better understood, it is the second word "Idribuhun" which needs examination in light of the Quran.</p>
<blockquote><p>"Have you not seen how God <u>puts forth</u> (Daraba) the example of a good word is like a good tree, whose root is firm and its branches in the sky." (The Message 14:24)</p>
</blockquote>
<blockquote><p>"For the poor who face hardship in the cause of God, they cannot <u>go forth</u> (Darban) in the land; the ignorant ones think they are rich from their modesty; you know them by their features, they do not ask the people repeatedly. And what you spend out of goodness, God is fully aware of it." (2:273)</p>
</blockquote>
<p><em>Daraba (in its natural state) means: `<u>to put forth</u>`</em></p>
<p>The only reason this word can sometimes mean hit/strike is because a person is `putting forth` his hand when striking someone (see 8:12, 8:50, 47:27).</p>
<blockquote><p>"And if you could only see as the Angels take those who have rejected, they <strong>"Yadriboon"</strong><strong> strike</strong> <u>their faces and their backs</u>: `Taste the punishment of the blazing Fire!`" (8:50)</p>
</blockquote>
<p>Looking back at 4:34, we see that the context of the verse (solving the wife's rejection of her husband) leads us to choose the natural meaning of "Darab" which is: `to put forth` and not the alternative meaning of `strike`.</p>
<p>"The men are to support the women by what God has gifted them over one another and for what they spend of their money. The upright women who are attentive, and keep private the personal matters for what God keeps watch over. As for those women from whom you fear a desertion, then you shall 1) advise them, and 2) abandon them in the bedchamber, and 3) <strong>"Idribuhun"</strong> <strong><u>let them go forth</u></strong>; if they obey you, then do not seek a way over them; God is High, Great." (4:34)</p>
<p>The approach of choosing the `best` understanding and/or meaning is both logical and, more importantly, in-line with the guidance for study we are given by God:</p>
<blockquote><p>"The ones who listen to what is being said, and then follow the BEST of it. These are the ones whom God has guided, and these are the ones who possess intelligence." (39:18)</p>
</blockquote>
<p>What we have now is a comprehensive list of steps in order for a man to deal with his wife who wants to desert her husband and can no longer stand to be with him...</p>
<ol><li>
Talk about it. This is obviously the simplest and healthiest method since it opens the communication channel between both parties.</li>
<li>
Abstain from sharing the same bed. This is the 2nd approach the man is advised to use if they are unable to reconcile their problem as the lack of sexual contact may lead to the wife to cool down as intimate contact may simply inflame the situation if she is unable to stand her husband.</li>
<li>
Separate from each other. The 3rd and final line of advice is designed as a 'cooling-off' period and is mainly designed to help the wife re-think and examine the situation closely without the physical presence of her husband.</li>
</ol><p>The logic and clarity of the above steps are a far cry from the wife beating and bashing claims which this article started off examining....</p>
<p>As for those who have been promoting the evil inherited from their forefathers while claiming falsely it was from God...</p>
<blockquote><p>"And if they commit evil acts, they Say: `We found our fathers doing such, and God ordered us to it.` Say: `God does not order evil! Do you say about God what you do not know?` Say: `My Lord orders justice, and that you be devoted at every temple, and that you call on Him, while being faithful to Him in the system; as He initiated you, so you will return.` A group He has guided and a group have deserved misguidance; that is because they have taken the devils as allies besides God; and they think they are guided!" (7:28-30)</p>
</blockquote>
<div align="center">
<hr align="center" noshade="noshade" size="2" width="50%" /></div>
<p><strong>Questions / Issues</strong></p>
<p>Below are some arguments/questions which have been presented in support of the understanding to `beat women` as claimed is the true meaning in 4:34.</p>
<ul><li>
<em>In Arabic, the word for `separate from them` is `IdribuANhun` and not `Idribuhun` as used in 4:34. Therefore `beat` is the correct meaning.</em></li>
</ul><p>The people who raise such linguistic obstacles fail to notice that God uses the very same word `Darab` such as in 14:24 <strong>without</strong> any prefix.</p>
<blockquote><p>"Have you not seen how God <u>puts forth</u> (Daraba) the example of a good word is like a good tree, whose root is firm and its branches in the sky." (The Message 14:24)</p>
</blockquote>
<p>Would they claim by the very same linguistic argument that God is `beating` an example? Or, will they accept that without any prefix the word can mean to `put forth`?</p>
<ul><li>
<em>The word `Idrib` means `beat` if applied to a living object/thing and can mean otherwise if applied to a non-living object/thing. </em></li>
</ul><p>This is mainly an argument put forth by groups who have preconceived notions and wish to keep believing that Islam is a mindless and barbaric system. The argument holds no merit based on linguistics or Arabic grammar. In-fact, the usage of the word `Idrib` as applied in verse 24:31 puts an end to this argument as the women are obviously not being commanded to `beat` their bosoms with their shawls, but rather they are commanded to `put-forth` their shawls:</p>
<blockquote><p>"And tell the believing women to lower their gaze and keep covered their private parts, and that they should not reveal their beauty except what is apparent, and let them <u>put-forth</u> (YaDribna) their shawls over their cleavage..." (24:31)</p>
<p> </p>
</blockquote>
<hr /><p class="rtecenter"> By Layth Al-Shaiban (<a href="mailto:laytth@hotmail.com">laytth@hotmail.com</a>)</p>
</div>
Tue, 23 Aug 2011 20:00:00 +0000admin65 at http://free-minds.orgWomen's Dress Code In Islamhttp://free-minds.org/womens-dress-code-islam
<span property="schema:name" class="field field--name-title field--type-string field--label-hidden">Women's Dress Code In Islam</span>
<div class="field field--name-taxonomy-vocabulary-1 field--type-entity-reference field--label-hidden field__items">
<div class="field__item"><a href="http://free-minds.org/category/women" hreflang="en">Women</a></div>
</div>
<span rel="schema:author" class="field field--name-uid field--type-entity-reference field--label-hidden"><span lang="" about="http://free-minds.org/user/1" typeof="schema:Person" property="schema:name" datatype="" xml:lang="">admin</span></span>
<span property="schema:dateCreated" content="2011-08-21T20:53:47+00:00" class="field field--name-created field--type-created field--label-hidden">Mon, 08/22/2011 - 04:53</span>
<div class="field field--name-field-article-picture field--type-image field--label-hidden field__item"> <img src="http://free-minds.org/sites/default/files/woman2.jpg" width="267" height="189" alt="" typeof="foaf:Image" /></div>
<div property="schema:text" class="clearfix text-formatted field field--name-body field--type-text-with-summary field--label-hidden field__item"><p></p><p></p>
<p>God, the Most Gracious, Most Merciful, insists on making His religion easy, practical and enjoyable for His true believers. God also told us that those who reject Him or His books are making life miserable for themselves and for their loved ones who follow in their footsteps. He reminds us in the Quran that He has placed no hardship on us in practicing our religion (see 22:78).</p>
<p>"You shall strive for the cause of GOD as you should strive for His cause. He has chosen you and has placed no hardship on you in practicing your religion - the religion of your father Abraham..." 22:78</p>
<p>God established also several rules in His book, the Quran, for His TRUE believers. Breaking any of His rules or refusing any of them means loss, misguidance, misery and eternal suffering. To understand a topic like the DRESS CODE for Muslim Women, we need to review quickly some of these rules established by our Creator, God Almighty, to whom we will be responsible for our deeds. Every rule is important and every rule is meant to be.</p>
<p>(1) Quran is a complete book, See 6:19,38,114, 115, 12:111 and 50:45. Remember that when God says that His book is complete, it means 100% complete.</p>
<p>"..........We did not leave ANYTHING out of this book." 6:38</p>
<p>"The word of your Lord is COMPLETE, in truth and justice. Nothing shall abrogate His words. He is the Hearer, the Omniscient." 6:115</p>
<p>(2) Quran is perfect; no mistakes, no falsehood, no nonsense.</p>
<p>"No falsehood could enter it (Quran), in the past or in the future; a revelation from a Most Wise, Praiseworthy." 41:42</p>
<p>".......All ruling belongs to God, and He has ruled that you shall not worship except Him. This is the PERFECT RELIGION, but most people do not know.: 12:40 (see also 30:30, 30:43 and 98:5).</p>
<p>(3) Quran is detailed, and when God says He detailed His book it means FULLY detailed. God does not do half jobs.</p>
<p>"Shall I seek other than GOD as a source of law, when He has revealed to you this book fully detailed? Those who received the scripture recognize that it has been revealed from your Lord, truthfully. You shall not harbor any doubt." 6:114, See also, 7:52, 11:1, 41:3, 10:37 and 12:111</p>
<p>(4) God does not need any addition to His book. God teaches us in the Quran that He does not run out of words and that if He so willed He could have given us hundreds, thousands or millions of books besides the Quran (see 18:109). Since the Quran is complete, perfect and fully detailed, God did not give us any more books.</p>
<p>(5) God calls His book, the Quran, the BEST HADITH. HE called on His true believers to accept no other hadiths as a source of this perfect religion . See 7:185, 31:6, 39:23, 45:6, and 77:50.</p>
<p>"Have they not looked at the dominion of the heavens and the earth, and all the things God has created? Does it ever occur to them that the end of their life may be near? Which HADITH, besides this (Quran) do they believe in?" 7:185</p>
<p>(6) God calls on His true believers to make sure not to fall in the trap of idol-worship by following the words of the scholars instead of the words of God (see 9:31).</p>
<p>(7) God calls those who prohibit what He did not prohibit, agressors, liars and idol-worshipers. Idol-worship is the only unforgivable sin, if maintained till death. See, 5:87, 9:37, 7:32, 6:119, 6:140 and 10:59.</p>
<p>"O you who believe, do not prohibit good things that are made lawful by God, and do not agress; God dislikes the aggressors." 5:87</p>
<p>"Say, "Did you note how God sends down to you all kinds of provisions, then you render some of them unlawful, and some lawful?" Say, "Did God give you permission to do this? Or, do you fabricate lies and attribute them to God?" 10:59</p>
<p>(8) Muhammed is represented only by the Quran. The Prophet Muhammed was the last Prophet and a messenger of God (33:40). He was not the messenger of God because of who he (Muhammed) was, but because he was given the Quran (the message) to deliver to the world. The religion of Islam is a religion of God, not about Muhammed, who was blessed by God with the delivery of the message of the Quran. He did not have an agenda of his own.</p>
<p>His job was to deliver to the world what God was giving him, the Quran. See 42:48, 13:40, 5:99-100, Muhammed cannot prohibit things, or make lawful things on his own. When he tried to do that God admonished him publicly, 66:1, 66:1 reminds us that God is the only ONE to prohibit or make things lawful.</p>
<p>NO ONE can attribute to Muhammed a prohibition that God did not give him in the Quran. Anyone who tries to do so is admitting his/her refusal of God's words and commandments in the Quran.</p>
<p>(9) The TRUE believers KNOW that when God says something, He means it, and when He does not, he means it as well. Everything given to us in the Quran was done deliberately and everything left out was also left out deliberately.</p>
<p>God does not forget. See 19:64. We are not to add to this religion what God deliberately left out and claim it to be from Him or His messenger. His messenger has only ONE message, the Quran. God already told us He does not run out of words. 18:109</p>
<p>(10) God does not need us to improve on His book, the Quran, but we very much need Him for every aspect of our lives. Those who think they have some improvement on the Quran are but asking for recognition of their idols as gods besides the ONE and ONLY GOD. Fabricated hadiths tried to add to Islam (Submission) what the disbelievers thought God forgot to mention in the Quran.</p>
<p>(11) God calls on His TRUE believers to verify every piece of information they see, hear or read, see 17:36.</p>
<p>"You shall not accept any information, unless you verify it for yourself. I have given you the hearing, the eyesight, and the brain, and you are responsible for using them." 17:36 So, VERIFY.</p>
<hr style="width: 181px" /><p>THREE RULES FOR WOMEN DRESS CODE IN ISLAM</p>
<p><strong>THE BEST GARMENT, FIRST RULE :</strong></p>
<p>[7:26] "O children of Adam, we have provided you with garments to cover your bodies, as well as for luxury. But the best garment is the garment of righteousness. These are some of GOD's signs, that they may take heed."</p>
<p>This is the BASIC rule of DRESS CODE in the Quran. This is the first rule in WOMEN DRESS CODE in Islam (Submission).</p>
<p><strong>SECOND RULE, COVER YOUR BOSOMS:</strong></p>
<p>The second rule can be found in 24:31. Here God orders the women to cover their bosoms whenever they dress up. But before quoting 24:31 let us review some crucial words that are always mentioned with this topic, namely "Hijab" and "Khimar"</p>
<p>T<strong>HE WORD "HIJAB" in the QURAN</strong></p>
<p>"Hijab" is the term used by many Muslims women to describe their head cover that may or may not include covering their face except their eyes, and sometimes covering also one eye. The Arabic word "Hijab" can be translated into veil or yashmak. Other meanings for the word "Hijab" include, screen, cover(ing), mantle, curtain, drapes, partition, division, divider.</p>
<p>Can we find the word "Hijab" in the Quran??</p>
<p>The word "Hijab" appeared in the Quran 7 times, five of them as "Hijab" and two times as "Hijaban," these are 7:46, 33:53, 38:32, 41:5, 42:51, 17:45 & 19:17.</p>
<p>None of these "Hijab" words are used in the Quran in reference to what the traditional Muslims call today (Hijab) as a dress code for the Muslim woman.</p>
<p>God knows that generations after Muhammed's death the Muslims will use the word "Hijab" to invent a dress code that He never authorized. God used the word "Hijab" ahead of them just as He used the word "Hadith" ahead of them.</p>
<p>Hijab in the Quran has nothing to do with the Muslim Women dress code.</p>
<p>H<strong>ISTORICAL BACKGROUND:</strong></p>
<p>While many Muslims call "Hijab", an Islamic dress code, they completely ignore the fact that, Hijab as a dress code has nothing to do with Islam and nothing to do with QURAN.</p>
<p>In reality "Hijab" is an old Jewish tradition that infiltrated into the hadith books like many innovations that contaminated Islam through alleged Hadith and Sunna. These in reality, came from Jewish origin. Any student of the Jewish traditions or religious books will see that head cover for the Jewish woman is encouraged by the Rabbis and religious leaders. Religious Jewish women still cover their heads most of the time and specially in the synagogues, weddings, and religious festivities.</p>
<p>Christian women cover their heads in many religious occasions while the nuns cover their heads all the time. This religious practice of covering the head was established from traditions thousands of years before the Muslim scholars claimed the Hijab as a Muslim dress code.</p>
<p>The traditional Arabs, of all religions, Jews, Christians and Muslims used to wear "Hijab," not because of Islam, but because of tradition. In Saudi Arabia, up to this minute most of the men cover their head , not because of Islam but because of tradition. Thank God this tradition has not been counted as Islamic dress code yet.</p>
<p>North Africa is known for its Tribe (Tuareg) that have the Muslim men wearing "Hijab" instead of women. Here the tradition has the hijab in reverse. If wearing Hijab is the sign of the pious and righteous Muslim woman, Mother Teresa would have been the first woman to be counted.</p>
<p>In brief, hijab is a traditional dress and has nothing to do with Islam or religion. In certain areas of the world, men are the ones who wear the hijab while in others the women do.</p>
<p>Mixing religion with tradition is a form of idol-worship, because not knowing (or not trying to find out) what God asked you to do in His book, the Quran, is a sign of disregarding God and His message. When tradition supersedes God's commandment, the true religion takes a second place. God never accepts to be second, God has to be always the FIRST and to HIM there is no second..</p>
<p><strong>THE WORD "KHIMAR" in the QURAN:</strong></p>
<p>"Khimar" is an Arabic word that can be found in the Quran in 24:31 While the first basic rule of Dress Code for the Muslim Women can be found in 7:26, the second rule of the DRESS CODE FOR WOMEN can be found in 24:31. Some Muslims quote verse 31 of sura 24 as containing the Hijab, or head cover, by pointing to the word, khomoorehenna, (from Khimar), forgetting that God already used the word Hijab, several times in the Quran.</p>
<p>Those blessed by God can see that the use of the word "Khimar" in this verse is not for "Hijab" or for head cover. Those who quote this verse usually add (Head cover) (veil) after the word Khomoorehenna, and usually between ( ), because it is their addition to the verse not God's.</p>
<p>Here it is 24:31;</p>
<p>"And tell the believing women to subdue their eyes, and maintain their chastity. They shall not reveal any parts of their bodies, except that which is necessary. They shall cover their chests, (with their Khimar) and shall not relax this code in the presence of other than their husbands, their fathers, the fathers of their husbands, their sons, the sons of their husbands, their brothers, the sons of their brothers, the sons of their sisters, other women, the male servants or employees whose sexual drive has been nullified, or the children who have not reached puberty. They shall not strike their feet when they walk in order to shake and reveal certain details of their bodies. All of you shall repent to GOD, O you believers, that you may succeed." 24:31</p>
<p>Here is Yousuf Ali's translation, but the word KHIMAR was put back in place instead of (veils), so the verse would look as it should have been before adding Ali's own interpretation:</p>
<p>"And say to the believing women that they should lower their gaze and guard their modesty; that they should not display their beauty and ornaments ... that they should draw their KHIMAR over their bosoms and not display their beauty except to their husbands.." Y. Ali's translation, with the word khimar put back in place.</p>
<p>"Khimar" is an Arabic word that means, cover, any cover, a curtain is a Khimar, a dress is a Khimar, a table cloth that covers the top of a table is a Khimar, a blanket can be used as a Khimar..etc. The word KHAMRA used for intoxicant in Arabic has the same root with Khimar, because both covers, the Khimar covers (a window, a body, a table . etc.) while KHAMRA covers the state of mind. Most of the translators, obviously influenced by Hadith (fabrications) translate the word as VEIL and thus mislead most people to believe that this verse is advocating the covering of the head.</p>
<p>In 24:31 God is asking the women to use their cover (khimar)( being a dress, a coat, a shawl, a shirt, a blouse, a tie, a scarf . . . etc.) to cover their bosoms, not their heads or their hairs. If God so willed to order the women to cover their heads or their hair, nothing would have prevented Him from doing so. GOD does not run out of words. GOD does not forget.</p>
<p>God did not order the women to cover their heads or their hair. He was not waiting for a Scholar to put the words for Him.</p>
<p>The Arabic word for CHEST, GAYB is in the verse (24:31), but the Arabic words for HEAD, (RAAS) or HAIR, (SHAAR) are NOT in the verse. The commandment in the verse is clear - COVER YOUR CHEST OR BOSOMS, but also the fabrication of the scholars and most of the translators is clear by claiming- cover your head or hair.</p>
<p>The last part of the verse (24:31) translates as, "They shall not strike their feet when they walk in order to shake and reveal certain details of their bodies." The details of the body can be revealed or not revealed by the dress you wear, not by your head cover.</p>
<p>Notice also the expression in 24:31, "They shall not reveal any parts of their bodies, except that which is necessary." This expression may sound vague to many because they have not understood the mercy of God.</p>
<p>Again God here used this very general term to give us the freedom to decide according to our own circumstances the definition of "Which is necessary". It is not up to a scholar or to any particular person to define this term. God wants to leave it personal for every woman and no one can take it away from her.</p>
<p>Women who follow the basic rule number one i.e. righteousness, will have no problem making the right decision to reveal only which is necessary. The word "zeenatahunna" in this verse refers to the woman's body parts (beauty) and not to ornaments and decorations as some people interpret it or translate it.</p>
<p>At the end of the verse, God told the women not to strike with their feet to show their "zeenatahunna". You do not need to strike your feet to show your ornaments but the way you strike your feet while walking can expose or shake certain parts of the body that do not need to be emphasized.</p>
<p>Accepting orders from anybody but God, means idol-worship. That is how serious the matter of Hijab/ khimar is. Women who wear Hijab because of tradition or because they like it for personal reasons commit no sin, as long as they know that it is not part of this perfect religion. Those who are wearing it because they think God ordered it are committing Idol-worship, as God did not order it, the scholars did. These women have found for themselves another god than the One who revealed the Quran, complete, perfect and FULLY detailed to tell them they have to cover their heads to be Muslims.</p>
<p>Idol-worship is the only unforgivable sin, if maintained till death, 4:48.</p>
<p><strong>THIRD RULE OF DRESS CODE FOR WOMEN:</strong></p>
<p>The first regulation of DRESS CODE for Muslim women is in 7:26, the second is in 24:31 and the third is in 33:59.</p>
<p>"O prophet, tell your wives, your daughters, and the wives of the believers that they shall LENGTHEN their garments. Thus, they will be recognized and avoid being insulted. God is Forgiver, Most Merciful." 33:59</p>
<p>In 33:59, God sets the other regulation for the dress code for the Muslim women during the prophet's life. Although the verse is talking to the prophet which means this regulation applies to the time of the prophet, just like the order in 49:2, the description fits the spirit of Islam, and can teach us a great deal.</p>
<p>If you reflect on this verse and how God ordered the prophet to tell his wives, his daughters and the wives of the believers to lengthen their garments, you would understand the great wisdom of the MOST WISE, the MOST MERCIFUL. In this verse, God, DELIBERATELY, (and all the TRUE believers know that everything GOD says, does, or did is DELIBERATE) said, tell them, to lengthen their garments, and never said how long is long.</p>
<p>God could have said tell them to lengthen their garments to their ankles or to their mid-calf or to their knees, but HE DID NOT. He did not, OUT OF HIS MERCY, not because HE FORGOT as God does not forget. God knows that we will be living in different communities and have different cultures and insists that the minor details of this dress code will be left for the people of every community to hammer for themselves.</p>
<p>It is clear from the above verses that the DRESS CODE for the Muslim women (Submitters) according to the Quran is righteousness and modesty. God knows that this modesty will be understood differently in different communities and that is why He left it open to us to decide for ourselves.</p>
<p>Decide, after righteousness what is modesty. Modesty for a woman who lives in New York may not be accepted by a woman who lives in Cairo Egypt. Modesty of a woman who lives in Cairo, Egypt may not be accepted by a woman who lives in Saudi Arabia. Modesty of a woman who lives in Jidda in Saudi Arabia may not be accepted by a woman who lives in a desert oasis in the same country.</p>
<p>This difference in the way we perceive modesty is well known to God, he created us, and He put NO hardship on us in this great religion. He left it to us to decide what modesty would be. For any person, knowledgeable or not to draw a line and make conclusion for God about the definition of modesty is to admit that he/she knows better than God. God left it open for us and no-one has the authority to restrict it, it has to stay open.</p>
<p><strong>RELAXING THE DRESS CODE:</strong></p>
<p>In the family setting, God put no hardship on the women, and permitted them to relax their dress code. If you reflect on the verses, 33:35 and 24:60, you will see that God did not give details of what this relaxation is, because every situation is different. A woman may relax her dress code in front of the four-year-old son of her brother but not as much in front of the 16 year old son.</p>
<p>[33:55] "The women may relax (their dress code) around their fathers, their sons, their brothers, the sons of their brothers, the sons of their sisters, the other women, and their (female) servants. They shall reverence GOD. GOD witnesses all things."</p>
<p>[24:60] "The elderly women who do not expect to get married commit nothing wrong by relaxing their dress code, provided they do not reveal too much of their bodies. To maintain modesty is better for them. GOD is Hearer, Knower."</p>
<p><strong>DRESS CODE FOR THE MOSQUES (MASJIDS):</strong></p>
<p>[7:31] "O children of Adam, you shall be clean and dress nicely when you go to the masjid. And eat and drink moderately; Surely, He does not love the gluttons."</p>
<p><strong>HARDSHIP IN THIS RELIGION:</strong></p>
<p>God, the MOST GRACIOUS, MOST MERCIFUL decided that those who will reject His complete book and go look for other sources for guidance will suffer in this life and in the HEREAFTER by their choice. God never put any hardship on the believers, but the scholars did, they invented their own laws in defiance of God, to regulate everything from the side of bed you sleep on, to which foot should step in the house, to what to do with a fly in your soup, to what to say when having intercourse with your spouse.</p>
<p>Those who believe God and believe that His book is COMPLETE, PERFECT AND FULLY DETAILED, will have everything easy for them as God promised, See 10:62-64, 16:97 while those who could not believe God and have been seeking other sources than the Quran will have all the hardship of this life and the life to come. In the Hereafter they will complain to God, "we were not idol-worshipers," but God knows best, He knows they were See 6:22-24</p>
<p>"On the day when we summon them all, we will ask the idol worshipers, "Where are the idols you set up?" Their disastrous response will be, "By GOD our Lord, we never were idol worshipers." Note how they lied to themselves, and how the idols they had invented have abandoned them." 6:22-24</p>
<p><strong>CONCLUSION:</strong></p>
<p>God, the Most Merciful, gave us three basic rules for the Dress Code for Women in Islam (Submission),</p>
<p>(1) The BEST garment is the garment of righteousness.</p>
<p>(2) Whenever you dress , cover your chest (bosoms).</p>
<p>(3) Lengthen your garment.</p>
<p>While these three BASIC rules may not sound enough for those who do not trust God, the TRUE believers know that God is ENOUGH. God could have given us more details to the point of having graphs, designs and color rules, but He , the Most Merciful, wants to give us exactly these very basic rules and leave the rest for us. After these three basic rules every woman is more aware of her circumstances and can adjust her dress for her situation. Any addition to these basic Quranic rules is an attempt to correct God or improve on His merciful design.</p>
<p>We have no obligation to follow but God's rules. Innovations and fabrications that added thousands of rules to the women dress code are nothing but idol-worship and should be refused.</p>
<p>STAY WITH GOD, that is where the winners go.</p>
<p>May God bless us with His mercy and guidance.</p>
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Sun, 21 Aug 2011 20:53:47 +0000admin54 at http://free-minds.org